















Class _ T Z 3 
Book S’, S 
Copglit N“ 

COPYRIGHT DEPOSIT. 



/ 



I 





Yours, “in the Shadow of the King,’’ 

SOUTH G. PRESTON. 


THE SHADOW 
OF THE KING 

Or THE UNKNOWN 
FRIEND OF JESUS 


A STORY OF INTERPRETATION 


SOUTH G. PRESTON 

(STAUROS STEPHANOS) 


ILL USTRA TED 


SECOND EDITION 


THE o 

Tibbcy press 

PUBLISHERS 

114 

FIFTH AVENUE 

Condon NEW YORK montrcal 

L- 





THE LIBRARY OF 
CONGRESS. 
Two Copies Received 

SEP. 30 1901 

-Copvrioht entry 

CLASS ^l^XXc. N». 

nif^ 

COPY a. 


Copyright, 1901, 

by 

THE 

Hbbey Prcse 


< 

c c> 


< c 
c 


« 

• • • 


* • • » < • C- c 

• • • • 

• • • « • 

• • i V 

• < ♦ 4 • c 



CONTENTS 


CHAPTER 


PAGE 

I. 

The Enrollment .... 1 . 

7 

II. 

The Mysterious Strangers 

14 

III. 

Herod’s Spies 

21 

IV. 

The Nazarene Patriots .... 

27 

V. 

The Mysterious Stranger .... 

33 

VI. 

The King’s Herald 

38 

VII. 

The Nazarene 

44 

VIII. 

The Mystery op Solitude .... 

50 

» 

IX. 

The Unexpected Announcement . 

57 

X. 

The Stranger’s Account .... 

63 

XI. 

Two Signs of the Zodiac, Virgo and Libra, 

ARE Explained to Nicodemus by the 



<< Stranger 

69 

XII. 

The Bazaars of the Sons op Annas 

77 

XIII. 

The Dance of Death 

86 

XIV. 

The Decision op the Great Council — ^^Jesus 



OF Nazareth is a False Messiah ! 

97 

XV. 

The Vision of the Messiah .... 

108 

XVI. 

Pilate and the Man op Mystery 

117 

XVII. 

Bar-Abbas 

127 

XVIII. 

The Interview in the Prison . 

140 


Contents 


CHAPTER 



PAGE 

XIX. 

The Inner Struggle 

. 

152 

XX. 

Mondane’s Description op the 

Nazarene 

158 

XXI. 

The Last Messianic Appeal to 

THE Nation 

164 

XXII. 

Judas and Mary . 

. 

173 

XXIII. 

Caspar and Mondane 

. 

180 

XXIV. 

The Arrest op the Nazarene 

. 

191 

XXV. 

Caiaphas and the Nazarene . 

. 

201 

XXVI. 

Pilate and the Nazarene . 

. 

211 

XXVII. 

The Crucifixion 

. 

223 

XXVIII. 

Caspar and Nicodemus 

. 

234 

XXIX. 

Conclusion .... 

• • 

245 


ILLUSTRATIONS 


South G. Preston Frontispiece 


The Guiding Star 14 

Madonna and Child 24 

Finding op Christ in the Temple 33 

Jerusalem 127 

Christ’s Agony in Gethsemane 187 

The Light of the World 195 

The Transfiguration op Christ 245 


PREFACE 



Ihe earliest mention of the Magi is in Herodotus. 
They were a tribe of the Medes, uniting as the 
Levites among the Jews, and the Chaldeans 
among the Assyrians, a common family descent, and the 
exclusive possession of all sacerdotal and ecclesiastical 
functions — a priest caste. As such, they were the sole 
possessors of all science and knowledge, and not merely 
exercised most decisive influence in all private matters, 
as prophets, as interpreters of dreams, but in political 
affairs as well. The education of the King was in 
their hands ; they filled his Court, composed his coun- 
cil ; and, although they had not the government so di- 
rectly in their hands as the Egyptian hierarchy, yet 
they exercised the strongest influence thereon. In all 
liturgic matters they were supreme ; they interpreted 
the holy books and observed the stars, and read in them 
the future destinies of men. 

What wonder, then, that these ^^wise men from the 
East should come to Jerusalem, saying, Where is He 
that is born King of the Jews?^^ Would they not 
take it for granted that the royal Child would have 

(iii) 


iv Preface 

been born in the royal City, and that they would find 
Him there? 

And is it probable that these ^^wise men from the 
East would lose all interest in the King of the 
Jews^^ after their long pilgrimage to Jerusalem? 

It is probable that the Magi kept watch over the 
Child, in the way suggested in the following story, 
which is intended to be interpretative and suggestive, 
within the compass of the probable. 

Herod was troubled. The recent agitations at 
Jerusalem through the refusal of the Pharisees, to the 
number of six thousand, to take the oath of allegiance 
to him, with their prophecy of the divinely intended 
transfer of the Kingdom from him and his race to a 
favorite of their own, taken in connection with the Star 
and the announcement of the King, sufficiently explains 
why he was troubled, and his bloody precautions 
which he presently took. 

And thus it came to pass that not Herod only 
*was troubled, but all Jerusalem with him.^^ Jeru- 
salem shared in his trouble and fear — not, indeed, the 
Jerusalem of Simeon and of Anna, and of the little 
company that watched and waited for the consolation 
of Israel, they lifted up their heads ; but the Jerusalem 
of the Scribes and Pharisees, the misusers of spiritual, 
as Herod of worldly, powers. 

An Interpretative Story, then, of the Times of Jesus 
of Nazareth,^^ is all that is intended in the Shadow of 
the King.^^ 


Preface 


V 


The descriptive language of writers, living and dead, 
will be recognized by those familiar with the literature 
of the subject matter of the book. 

With the hope that The Shadow of the King,^^ 
may throw light upon many of the unanswered ques- 
tions concerning the Nazarene and the attitude of the 
Jewish people toward Him, the book is sent out with 
the prayer that the Risen Christ may use it for His 
Glory. 

Yours, ^^In the Shadow of the King,^^ 

The Author. 

Parsonage, Jan., 1900. 




« f 


4 

ft 


1%. 


I 



•a 




I 






L 


•• 


II 


t 




ft 


« 



% 


f 


r 








I 


I. 


» |V 




■t 



<1 




* 


« 


I 


i 


\ 

_ •! 


» 





« 


} 


< 


> » 


I 


< 






'» 




ft 


% 


I 


< 




L 


ft 


¥ 


I 


r 




CHAPTER I 

I 

The Enrollment 

'he little village of Bethlehem in Judea was all 
astir with newly-arrived people from different 
sections of the country. The kahn or village 
inn was overrun with guests, and in the courtyard camels 
and asses were tied, and groups of people were pre- 
paring for the night. 

It was just subset when a man, leading an ass on 
which a woman sat, arrived, and, on inquiry for lodging 
in the inn, was greeted with the information that there 
was no more room for accommodations and that shelter 
must be sought in the open, or in the cave over against 
the outskirts of the little town. 

The woman was lifted from the beast by the strong 
arm of her attendant, and appeared to be in a state of 
confusion at the excited cries of the people and their 
efforts to gain a place for lodging. 

^^Are you not from Nazareth exclaimed a man, 
addressing the newcomers. 

Thou hast said,^^ replied the man holding the ani- 
mal, ^^and would like to find a place to lodge, as I 
find there is no room in the inn for usj^ 


( 7 ) 


8 


The Shadow of the King 


Thy name ? inquired the stranger, with a tone of 
doubtful recognition. 

Joseph of Nazareth, was the reply. 

The carpenter ! 

Joseph of Nazareth, the carpenter! Peace be 
unto thee and thine ! exclaimed the man in excited 
tones. 

^^Thou art of the royal house of David, continued 
the man, and have come also to be enrolled in the 
town of thy birth ? 

The same,^^ answered Joseph, and this is Mary, 
the daughter of Joachim and Anna of Bethlehem. 

At this, the woman who had been designated as 
Mary bowed to the stranger, whose identity was with- 
held, as yet, by him. 

^^Thy wife, too, is of the royal house of David, ex- 
claimed the stranger, bowing in Oriental fashion to 
Mary. I knew thy father and thy mother, continued 
the man: but in these evil days, not even royal blood 
is respected by the Roman Gentile dogs. My name is 
Simon — Rabbi Simon, and thinking from thy dress that 
thou wert of Galilee, I thought to ofPer thee aid and 
friendship. 

The Lord recompense thee,^^ said Joseph. 

^^Are the Galileans obeying the order of Caesar — 
the order of enrollment by families ? hastily inquired 
the rabbi, not permitting Joseph to continue his speech, 

^^Yes,^^ replied Joseph, ^^they are compelled to obey 
the powers that rule, We intend to remain here for 


The Enrollment 


9 


the future and worship the God of our fathers in the 
land of our birth. 

Thou wilt not return to Nazareth, then ? 

^^Nay,^^ said Joseph, thoughtfully, ^Hhe Nazarenes 
are in such excitement, and I prefer quiet and peace. 

^^Oh, that the Messiah would come and restore the 
kingdom to Israel, and deliver our nation from the 
rule of CsBsar and the Idumean Herod ! ejaculated 
the rabbi, as he emphasized his wishes with excited 
movements of his body. 

Joseph was silent, and Mary was preoccupied with 
thoughts and gazing toward the direction pointed out 
as the location of the cave. 

The Messiah is to be born in Bethlehem of Judea, 
continued the rabbi. 

^^And I think the signs of the times indicate that 
the set time for His coming is at hand. This number- 
ing of the people is a sign of something. 

Who has charge of the census enrollment ? in- 
quired Joseph. 

A Roman centurion, answered the rabbi. ^^He 
takes the names and enrolls the families of the people. 

What is the purpose of the enrollment ? 

The Romans,^^ replied the rabbi, desire to ascer- 
tairf the number of people they can levy for purposes 
of war and taxes ; for the government intends that all 
shall pay tribute to Caesar. 

The conversation was interrupted by some new ar- 
rivals, and Joseph and Mary, because of the approaching 


10 


The Shadow of the King 


darkness, began to look inquiringly for a lodging place. 

Let us go to the cave,^^ said the rabbi, know 
there is shelter there. 

The party made their way through the courtyard, and, 
by the aid of the rabbi, were soon resting in the cave, — 
an inn of nature, — used for a stable for beasts, and the 
rabbi, bowing, left Joseph and Mary in the lowly, yet 
welcome, lodging place. 

Outside Jerusalem, the shepherds that guard the 
flocks for the temple sacriflces were watching them by 
night. The four shepherds in charge of the flocks for 
the temple were not ordinary shepherds under the ban 
of Rabbinism, but keepers of the flocks intended for 
temple sacriflces, and as such were classed as oflScers of 
the temple. The night watches were four in number, 
beginning at nine and ending at six, each watch being 
three hours. It was near the second watch, or twelve 
o’clock, when the shepherd standing on the tower, over- 
looking the inclosure containing the flocks, was prepar- 
ing to descend to call the shepherd of the second watch, 
when a great light began to shine away the darkness. 
The whole heavens seemed to be aflame with light. The 
sheep were moving uneasily in the inclosure, running 
together in groups, and the dogs, awakened by the 
light, were barking, and the sheepfold was in great don- 
fusion. 

Hastily descending from the tower, the shepherd was 
met at its base by his comrades, who were trembling with 
fear, looking at the light and each other, 


The Enrolhnent 


11 


Suddenly there appeared the form of a man in 
bright apparel. 

^^Fear not,^^ said the angel, ^^for behold I bring you 
good tidings of great joy, which shall be to all people. 
For unto you is born this day in the city of David a 
Savior, which is Christ the Lord. And this shall be a 
sign unto you: ye shall find the babe wrapped in 
swaddling clothes, lying in a manger. 

The announcement had just been made, when sud- 
denly a multitude of the heavenly host appeared prais- 
ing God, and saying: Glory to God in the highest, 
on earth peace, good-will to men.^^ 

The hymn ceased, the light faded out of the sky, and 
the shepherds were alone. The sheep were quiet, and 
again sought repose ; the dogs were lying at the feet 
of the shepherds. 

Let us now go even unto Bethlehem, said the 
shepherd of the first watch, who had descended from the 
watch tower. 

^^And see this which is come to pass,^^ exclaimed his 
comrades, which the Lord has made known unto 
us.^^ 

Climbing the hill- with eager haste, they hurried to 
Bethlehem, and were halted at the gate of the kahn by 
the man on watch in charge of the gate. 

Within the narrow inclosure, two Roman sentinels 
were gambling by the dim light of a smoking lamp. 

What do you want at this middle of the second 
watch ? demanded the man of the shepherds, 


12 


The Shadow of the King 


Christ the Lord is born in Bethlehem ! answered 
the chorus voice of the shepherds. 

When ? Where ? shouted the man, and the Ro- 
man sentinels, seeing the excited men, stopped their 
game, and, with the keeper of the gate, crowded about 
the shepherds. 

Did you not see the light ? inquired the trio. 

Indeed, we did,^^ shouted the gate-keeper, as he 
closed the gate of the village. 

It was a great light,^^ he continued, and disap- 
peared over the cave, over against the hill yonder. 

The Roman sentinels, after momentary excitement, 
lost interest in the men and their message, commenced 
again their gambling, while the keeper of the gate 
allowed the shepherds to go on their way toward the 
cave. 

And they came with haste, and found Mary and 
Joseph, and the babe lying in a manger. And when 
they had seen it, they made known abroad the saying 
which was told them concerning the child. And all 
they that heard wondered at those things which were 
told them by the shepherds. But Mary kept all these 
things, and pondered them in her heart. And the 
shepherds returned, glorifying and praising God for all 
things that they had heard and seen, as it was told unto 
them. 

The Jews of Bethlehem treated the event as a race 
or national secret. Rabbi Simon, in subdued excite- 
ment, occupied his time in mysterious conferences with 


The Enrollment 


13 


the people, and the few Romans that were present in 
the village attributed the excitement to the temperament 
and religious expectation of the Jewish people, and did 
not seem to regard the occurrence with any degree of 
wonder. 

The centurion decided, however, to mention the de- 
tails of the appearance of the light, the fact of the birth 
of the child in the manger, and the report of the shep- 
herds, in his report of the census enrollment of Bethle- 
hem. This he did after ascertaining that one of the 
shepherds was a just and devout man dwelling in Jeru- 
salem, of good report among the Romans as well as 
his own people. 


CHAPTER II 


The Mysterious Strangers 

N THE days of Herod the Great, king' of Judea, 
there appeared in the city of Jerusalem three 
noble persons from the far East, who presented 
themselves in the royal court, inquiring concerning the 
born King of the Jews. 

Where is the newly-born King of the Jews?^^ 
asked the eldest of the strangers, for we have seen 
His star in the East and are come to worship Him.^^ 

The Roman officer of the royal court seemed per- 
plexed and alarmed at this strange inquiry, for it brought 
to his memory the report in connection with the census 
enrollment of Bethlehem, made by himself some time 
before. He recalled the excitement of the shepherds 
and his experience while in charge of the enrollment of 
of the Jewish families. 

And so the excited Bethlehem census officer could 
only conduct the men to the palace of his king, the 
Idumean Herod. 

The mysterious strangers were the highest represent- 
atives of learning in the world. Nearly two years be- 
fore their arrival, they had observed a mysterious star, 
and had followed it for months until it disappeared. 

Throughout the wide world, an intense conviction 
was uppermost in the minds of the sages that the time 
( 14 ) 



Hinii 



THE GUIDING STAR 








I \\i fit\ I fr ^ ' 


-JE 





’if 


Jp^ '* ■ j" *"• •■• •_ ■! 

*, - ^j 




1 < 


• ."7 .’^ ?t 

*’ A >•'!?' 




I i - 


. > :- 




w- 


^ Ur-J 


'V t 


• . . t* 



S' 




.■f 


; *v 




5>r- > 


Tj. 








,•-•■'■- '-i i>'^ < ■. 

i ' . 7 g ^'•‘•* : Vi* * •“ "* * 

^ » "^vOi 




# * 

,■ ' :;;K?-*‘^ . • r . • 

l> 





m Wi 




Tv 


‘ '* i»V’ ,r. , 







r^f-* 





■ " v4s^v 


•w 




.•%-■ <■ 


-. * 




• V 


V , • 






» «r.* 


^ C’ 4 ■ ’ ■r'^'i' 


i * . ’- 


V <• 


< 'S%^^~^'k''* ■’■'.‘Jib" .',•' -‘ t 

- ■' ; V- ^ 'I 

r:-^ ■ ••^- 1^. ■ > ;. : "■ ' '' --*-^V ; ■••■ ^ ■;' ■ ' 


•^.<7 * 




■»<. 


A* 






1 


ir\,r* 













. v^v: ^ 
^ * ft 

^ K 9 . 

'-“ifr -1 ^~ "? ' ' ‘''‘VI 

r\ •weTf #%v - 0 . * . ^ 








The Mysterious Strangers 


15 


was near for the coming of a powerful monarch, whose 
birth should be in Judea and whose government should 
be over all the world. 

Virgil, the great Roman poet, had sung of a child 
from heaven who should restore the Golden Age and 
take away sin; Confucius, in China, had prophesied the 
appearance of such a deliverer, and a deputation of his 
followers, going forth in search of Him, were the means 
of introducing Buddhism into China. 

The wise men of all nations had cherished an im- 
memorial tradition that God was to descend upon the 
earth in visible form, to enlighten men’s ignorance in 
person and save them from their sins. 

But the clearest of all prophecies was one by Zoro- 
aster, a disciple of the Hebrew prophet, Jeremiah, from 
whom he learned about the Messiah. He declared that 
in the latter days a pure virgin should conceive, and 
that, as soon as the child was born, a star would ap- 
pear, blazing, even at noonday, with undiminished 
lustre. 

You, my son,^^ exclaimed the venerable Persian 
seer, will perceive its rising before any other nation. 
As soon as you see the star, follow it wherever it leads 
you, and adore the mysterious Child, offering your gifts 
to Him with the profoundest humility. He is the Al- 
mighty Word which created the heavens.^^ 

These Persian disciples of Zoroaster — the Priest — 
astronomers, who read the prophecies of the skies, and 
studied the scroll of the heavens,^^ had their expecta- 


16 The Shadow of the King 

tions aroused by the remarkable conjunction of Jupiter 
and Saturn. 

The Persians possessed in their royal library the 
sacred books of the whole world; and the prophecy of 
Daniel, who was himself a prince, and chief of the 
Magi, led their scholars to believe that the time of the 
coming King was at hand, and they, therefore, sent a 
deputation of their most excellent men of wisdom to 
the land of Judea. 

The influence of Judaism extended into all lands. 
The dominant idea that filled the mind and heart of 
every Jew was the expected appearance of a great 
Prince, of whom they spoke as the Messiah or Com- 
ing One.^^ 

Their literature, from the date of Daniel to the reign 
of Herod, was more and more completely Messianic, 
glowing with burning hope, like fire through clouds, 
revealing the feverish concentration of heart and thought 
of all Israel on the one grand expectation. 

The restlessness of Judea, their patriotic hatred of 
foreign rule and religious zeal against the introduction 
of heathen manners, kept the country in continual fer- 
ment. This was heightened at every festival by assur- 
ances of the rabbis, priests, and enthusiasts, that the time 
of Israel’s power was near. It was this temper of the 
people that forced Herod to erect so many military fort- 
resses in Judea, and yet, in spite of them, the robbers 
and bandits of the Judean hills never ceased to make war 
against the existing government, in the name of Jehovah, 


The Mysterious Strangers 


11 


The coming of the wise men, and their tidings, ran 
like an electric shock through the palace of the usurp- 
ing Herod. He was troubled, and feared lest his throne 
should be taken away from him. Old, feeble, and 
wicked, his life full of crimes — hated by his subjects — 
everything conspired to agitate him. 

In temple and palace, on the streets, and in the 
market, their coming and tidings were discussed. Phar- 
isees, Sadducees, and the more influential of all classes 
desired to see the strangers, but Herod had heard of 
their coming first, and his oflicer had guarded them to 
the royal palace. Besides all this, recent events known 
to the priests and Herodians added to the excitement 
of the people. 

Herod’s census oflEicer, in submitting the Bethlehem 
census, had reported that, on the night of the twenty- 
fifth of December, a strange light had appeared in the 
heavens over the town; that a child was born who 
was visited by the shepherds who had charge of the 
flocks for the Jewish temple sacrifices; that the shep- 
herds had alarmed the people by announcing that the 
child born was the King of the Jews; and that an angel 
had told them many things concerning the child. 

The priests and oflicers of the temple had also heard 
of the announcement of the angel to the shepherds; and 
the subsequent prophecies of Simeon and Anna in the 
temple, on the occasion of His presentation there, had 
caused hope to revive that this was, indeed, the infant 
King. 


2 


18 


The Shadow of the King 


Herod hastily summoned the heads of the priesthood 
and the scribes to his palace and inquired of them 
where Christ should be born. 

The Jewish counsel, through their president, gave 
Bethlehem as the place of the Messiah’s birth. 

Herod, being an Idumean, was ignorant of the proph- 
ecy of the Jewish prophet, Micah, who had written of 
the Messiah’s birthplace as follows: — 

And thou, Bethlehem, land of Judea, art not the 
least among the princes of Juda: for out of thee shall 
come a Governor that shall rule my people Israel. 

The Magi understood this prophecy, but supposed 
that the Royal Infant would be in the royal palace at 
Jerusalem. 

The wily Herod, who had been silently maturing his 
.plans, dismissed the Council, when he had received the 
answer to his question, and ordered the officer of the 
palace to conduct the wise men into the royal cham- 
bers. 

The strangers advanced, and, after prostrating them- 
selves according to the custom of the country, were 
seated in the presence of the king. 

Melchior was an old man, with long white hair and 
a sweeping beard; Balthasar was a swarthy, strong, 
bearded man; while Caspar was a beardless young man, 
with a ruddy face. They were all dressed in the Ori- 
ental garb of priests of the highest order. There was 
a marked contrast in the countenances of the wise men 
and the countenance of Herod. The face of the king. 


The Mysterious Strangers 


19 


with its lines of dissipation carved deeply, was a con- 
trast that heightened the weird light that shone in the 
faces of the Magi. 

Before I give you the information you seek,^^ be- 
gan the king, I ask who are you, from whom do you 
come, and for what purpose do you inquire concerning 
the King of the Jews ? 

The aged Melchior arose: ^^We are the priests and 
teachers of the nobility of Persia, said the sage, ^Hhe 
voice of God to the people. 

Herod’s swarthy face was deathly pale. 

The priest continued: ^^We are simply heralds of 
the coming King and desire to worship Him, having 
seen His star.^^ 

When did the star first appear ? asked Herod in 
a trembling voice. 

In the seven hundred and forty-seventh year of 
Rome, the twentieth day of May,^^ replied the priest, 
unfolding a parchment on which were astronomical fig- 
ures and signs. 

Do your wise men read the signs in the heavens ? 
asked the king. 

They do,^^ said Melchior, consulting his parchment 
scroll. 

What do the heavens declare concerning the King, 
or the born King of the Jews, as you have called Him ? 

The first sign of the Zodiac, replied Melchior^ 
pointing to the figures and drawings on the parchment, 
® is Virgo, the starry form of a prostrate virgin, holding 


20 


The Shadow of the King 


in one hand, as you see here, a sprig of wheat, and in 
the other, a branch; the starry outline denotes that a 
virgin shall bring forth a seed — a son — a branch of 
the royal tree, which is to lift up prostrate humanity. 

In the first Decan of Virgo, this same virgin ap- 
pears, as you see here, seated on a throne, nourishing an in- 
fant boy, whose name is called by some nations, Ihesu, with 
the signification of leza, which, in Greek, is called Christ. 

Coma, the name of this Decan, or figure, signifies, 
in Hebrew, the desired, the longed-for — the desire of 
all nations. The next figure in Virgo is that of a Cen- 
taur — man-animal — signifying that the Coming One is 
possessed of two natures in one person — divine and human. 

Then the whole history of the King,^^ interrupted 
Herod, is written prophetically in the heavens ? 

The king is correct,^^ answered Melchior, rolling 
up the parchment. 

I will hear the whole history of the King,^^ said 
Herod, rising, when thou hast returned from Bethlehem. 
The infant King is not in Jerusalem, but is to be born 
in that town, the Council informs me. Go and search 
diligently for the young child, and when you have found 
Him, bring me word again, that I may come and worship 
Him also. My officer will conduct you beyond the gate, 
and give you directions on your way. Peace be with thee ! 

The interview was thus ended, and Herod, immedi- 
ately upon the departure of the Magi from the royal 
palace, admitted a delegation of representative Herodian 
politicians into the royal chamber. 


CHAPTER III 


Herod’s Spies 

HE wise men were scarcely guided beyond the 
gates of the city, by courtesy of Herod, until 
he had summoned a centurion and the officer 
of the palace who had taken the enrollment of the fami- 
lies at Bethlehem, and had given them, as the result of 
his interview with the Herodian politicians, a secret 
service to perform. 

Herod had a twofold object in guarding the Magi 
out of the city and directing them on their way to 
Bethlehem. Beneath the seeming courtesy was the 
real object of preventing the Jewish Council from con- 
versing with the mysterious strangers. 

The centurion and the census officer were to follow 
the wise men and get all the information possible con- 
cerning the object of their visit to the Child, for Herod 
feared the strangers would take the Child to their own 
country, who, through their influence, might get his 
throne. Besides, the Roman emperor might depose 
him, destroy the Herodian influence, and give the king- 
dom to the Child. 

These officers were to prevent this and bring the 
Child to Jerusalem, for Herod intended to keep him in 
the royal palace in secret. 



( 21 ) 


22 


The Shadow of the King 


The chief men of the Jewish nation had, also, after 
the adjournment of the Council, advised that the Child 
be secreted in the temple, for they feared the possible 
action of Herod in that matter. 

The whole city was in a state of suppressed excite- 
ment at the strange happenings of the day. 

It was rumored that Herod had slain the wise men 
in the palace. 

Others said that the king directed them on their 
way to Bethlehem to search for the Child, in order that 
when found he might also do him homage. 

Another rumor spread, that, after guarding the stran- 
gers through the city and on the road to Bethlehem, he 
had sent soldiers to overtake them and put them in 
prison. 

Other rumors were that the king would secrete the 
Child in the palace, while the last rumor that he in- 
tended to kill the Child, if found, greatly alarmed the 
priests and rabbis. 

The Jews knew that Herod had some motive in pre- 
venting them from conversing with the Magi; and when 
it was known that he had ordered the gates of the city 
closed, the people were almost wild with excitement. 

Soldiers from the tower of Antonia passed from the 
tower through the underground passage to the temple, 
and this prevented any action of the Council; groups of 
people were dispersed by the police, and orders given 
throughout the city for the inhabitants to refrain from 
any demonstrations of joy, fear, or expectancy. 


Herod's Spies 


23 


Herodian politicians were watching the temple, and 
Jewish spies were watching the movements of the peo- 
ple that entered or came out of the palace of Herod. 

On the outskirts of Bethlehem the wise men had 
halted for the night, and, after partaking of some food and 
securing their camels, retired for the night, hoping to see 
the object of their long and toilsome search on the morrow. 

Near the middle of the third watch of the night, 
they were awakened by horsemen galloping along the 
road toward Bethlehem. 

The wise men quieted their camels, and when they 
saw the star which had attracted their attention at its 
rising, they rejoiced with exceeding great joy. 

The dream of Melchior, in all its detail, was given 
to the other Magi, and, after commenting upon the mat- 
ter, the fears of the trio were increased by the plausible 
interpretation put upon the fact of the horsemen hurry- 
ing toward Bethlehem, and the great excitement in the 
palace and temple and city, which their visit had oc- 
casioned. 

It was not diflEicult in Bethlehem to learn where the 
Infant, around whose birth marvels had gathered, might 
be found. 

The temporary shelter of the stable had been ex- 
changed long ago for the more permanent abode of a 
house, and there the Magi found the infant Savior and 
His mother. 

Rabbi Simon, whose curiosity and excitable temper- 
ament always connected him with anything startling, 


24 


The Shadow of the King 


had engaged the strangers in conversation almost as 
soon as their arrival was announced at the kahn. 

The accommtodating rabbi had guided his new ac- 
quaintances to the humble home of the carpenter of 
Nazareth. 

The wise men prostrated themselves and worshiped 
the Christ in silence. Opening their treasures, they pre- 
sented unto Him gifts: gold, frankincense, and myrrh. 

The throng brought together by the Bethlehem cen- 
sus had long ago disappeared, but every day visitors 
came to visit the Child; but notwithstanding this, the 
visit of these mysterious strangers, and their gifts and wor- 
ship, caused the people of the village to greatly wonder. 

Joseph and the mother of the Child were visibly 
affected, and the visit of the Roman officers, who seemed 
to be shadowing the wise men, caused the holy family 
grave alarm. 

The dream of Joseph was interpreted by the dream 
of Melchior. 

Rabbi Simon could scarcely contain his excited wrath to- 
ward the Roman officers, but was quieted by the influence of 
Joseph, whose presence and words restrained any outbreak. 

The Roman officers, realizing that they were being 
watched by the villagers, pretended that they were look- 
ing for a deserting servant of the royal palace who had 
escaped with some jewels of great value. 

The next morning the centurion and the officer of 
the palace sought the kahn where the Magi had lodged; 
but they were nowhere to be found. 



MADONNA AND CHILD 











Herod's Spies 


25 


They then visited the house of Joseph the carpenter, 
but it was closed, and the holy family were not to be 
found in Bethlehem. 

The God of the wise men had instructed them in a 
dream that they should not return unto Herod, and 
they departed into their own country another way — 
along the road from Bethlehem from the Jordan River, 
leaving Jerusalem to the north and west. 

The God of the poor sent an angel of the Lord to 
Joseph in a dream, saying : Arise, and take the young 
Child and His mother, and flee into Egypt, and be thou 
there until I bring thee word ; for Herod will seek the 
young Child to destroy Him.^^ 

And he arose, took the young Child and His mother 
by night, and departed into Egypt. 

Herod was greatly enraged when the centurion and 
the oflBcer of the palace made that report, and sent forth 
and slew all the boys that were in Bethlehem, and in 
all the coasts, from two years old and under, hoping to 
destroy the Child whom the Magi had taught him to 
believe and regard as the future rival of himself, and 
knowing that Eastern mothers usually suckle their child- 
ren for two years, his death decree only embraced the 
boys from two years old and younger. Besides, the 
Magi informed him that it was almost two years since 
the first appearance of the star. The massacre of the 
innocents threatened the destruction of the nation’s fu- 
ture, which depended really upon the Messiah. If the 
infant Messiah were slain, the hope of Israel perished. 


26 The Shadow of the King 

The Jewish people believed in the nation’s destiny; 
the death of the ^^born King of the Jews^^ would destroy 
the nation’s hope of restoration of the kingdom of Israel. 

The fate of the infants slain by Herod was a strange 
one, but in their brief lives they have won immortal 
fame. They died for the Christ whom they never knew. 
These lambs were slain for the sake of the Lamb who 
lived while they died, that by His death they might 
live forever. These — 

“Little flowerets of martyrdom, 

Roses by the whirlwind shorn,** 

head the long procession of martyrs, if not in intent, 
yet in fact, and, we may be sure, are now among the 
palm-bearing crowd, being the first fruits to God and 
the Lamb.^^ 


CHAPTER IV 


The Nazarene Patriots 

years have passed since the events recorded 
1 the last chapter, and with the years, many 
hanges have appeared. 

Politically, times have changed. Herod’s death, and 
the banishment of his successor, Archelaus, and the in- 
corporation of Judea, Samaria, and Idumoea, into the 
Roman province of Syria, under its governor, Quirinus, 
were events of great and developing significance. 

The Jews soon found out that incorporation with 
Rome would not bring them religious independence, 
and the Herod family were not allowed to occupy the 
Herodian palace, and were contenting themselves in 
the old castle of the Maccabean kings, near the Xystus. 
The palace of Herod was now called the Prsetorium, and 
was occupied by the procurators of Judea, when they 
were in Jerusalem. 

The governor of Syria had ordered a census of the 
people and a return of their property and incomes, as 
a basis for the introduction of Roman taxation, common 
to all subject provinces of the empire. 

This was the inauguration of slavery instead of free- 
dom, and ruinous extortion instead of prosperity. The 
fiscal system permitted intrusion into private affairs, 
and interfered, with the life and commerce. The coun- 

( 27 ) 



28 


The Shadow of the King 


try was thus finally subjected to heathen government; 
the abrogation of laws with which religious ideas were 
blended brought despair to the hearts of the Jews, for 
to them the numbering of the people was the sign of 
their downfall as a nation. The Jewish law recognized 
taxes only for the temple; the holiness of the land 
rested on the fields that gave tithes for religious pur- 
poses. 

The right of Caesar to tribute was denied, but en- 
forced. The poll and land taxes were in the hands of 
publicans who bought the right of collecting the taxes 
for five years from the censors at Rome. The greed 
of collectors determined the amount of the taxes. There 
was no remedy. 

The iniquitous system caused many debtors. The 
creditor could meet the debtor in the street and have 
him committed to prison till he paid the utmost farth- 
ing, and if that failed, he sold him, his wife, children, 
and all that he had, to make up the debt. 

The rich evaded taxation by investing all money in 
a single pearl, which could be easily concealed. 

The poor farmers suffered with the greatest distress. 
Speculators kept back their grain from the market, and 
enlarged their barns. In the train of the scarcity of 
money came the usurer, who alone was prosperous. 

Things were growing worse, but each annual gath- 
ering of the nation at Jerusalem kept the patriotism of 
the people from dying out, as the rabbis and enthusi- 
asts would speak of their coming King. 


The Nazar ene Patriots 


29 


In April, 9 A. D., the great Passover Feast of the 
Jews was being celebrated. The city of Jerusalem was 
crowded with pilgrims from all parts of the country. 
The festival commemorated the preservation of the He- 
brews in Egypt from the destroying angel, when the 
Egyptian firstborn were slain. It was so called be- 
cause he passed over the houses. It began at sunset 
on the fourteenth of Nisan (corresponding with our 
Easter), and continued seven days, during which only 
unleavened bread was eaten; hence, the festival was 
frequently termed the feast of unleavened bread. 

The law of Moses required that the adult males of 
the Jewish nation should appear before the Lord, at the 
place of His altar, three times every year, at the festi- 
vals, Passover, Pentecost, and Tabernacles. 

A deep philosophy was hidden beneath this law. 
It recognized the religious power in large and enthusi- 
astic religious meetings. The feelings received new im- 
pulses, the understanding was enlightened, the heart 
was touched, the whole* religious life was quickened and 
revived. The gatherings gave religious unity to the 
people who were scattered, without much intercourse, 
without books or newspapers, and who would naturally 
grow apart, unless they came together for united wor- 
ship in one form, in one place, under one teaching. So- 
cial progress was given new power, for at these times 
people from widely different sections compared notes, 
discussed affairs, learned new methods, enlarged their 
minds and hearts. These were seasons of compulsory 


30 


The Shadcnv of the King 


vacation. It was a real World’s Fair^^ to the people 
of that day, so far as religious and social progress were 
concerned. 

It was the great Passover week of the Jews that 
caused the people to throng Jerusalem; and when the 
pilgrims of Nazareth came in sight of the city, all was 
enthusiasm. 

Many of the Nazarenes threw themselves on their 
knees with devotion, lifting their hands to heaven, and 
then suddenly all the pilgrims burst into the grand ode: — 

Beautiful for situation, the joy of the whole earth 
is Mount Zion, on the sides of the North, the city of the 
Great King — the excitement culminating in the climax: 
^^For this God is our God forever and ever; He will be 
our guide even unto death. 

The pilgrims from Nazareth halted to get every- 
thing in order, arraying themselves to the best advan- 
tage. The wheat sheaves were wreathed with lilies, and 
the first fruits bedded in flowers and set out as effect- 
ually as possible. 

Each company unrolled its banner, bearing the name 
of the town from which it came. When near the city, 
priests in their white robes came out to meet them, ac- 
companied by a throng of citizens in holiday dress; and 
as they entered the gates, they sang aloud to the ac- 
companiment of flutes, the Psalm: ^^I was glad when 
they said unto me. Let us go into the house of the 
Lord. Our feet shall stand within thy gates, O Jeru- 
salem.^^ 


The Nazarene Patriots 


31 


The workmen at their trades, in the streets, or at 
their doors, rose in honor of the procession as it passed, 
with the greeting, Men of Nazareth, welcome ! 

At the temple hill, every one, rich and poor, — for 
all shared in these processions, — took his basket on his 
shoulder and ascended to the court of the men, when 
the Levites met them and fell into the procession, sing- 
ing to the sound of their instruments the Psalm begin- 
ning: Hallelujah ! Praise God in His sanctuary; praise 

Him in the firmament of His power. 

The doves hanging from the baskets were now handed 
to the priests for burnt offerings, and the first fruits and 
gifts delivered, with the words: I profess this day unto 
the Lord thy God that I am come into the country which 
the Lord swore to our fathers to give us. And now, 
behold, I have brought the first fruits of the land, which 
thou, O Lord, hast given me.^^ 

The pilgrims from Nazareth then left the temple, fol- 
lowed by a great throng, some to lodge with relatives 
and friends, others with some of the many hosts invit- 
ing them. 

Around the city the vast encampments of pilgrims 
from every port; the tents spread on each housetop to 
lodge the overflowing visitors; the windows and doors 
decked with branches of trees, and garlands and fes- 
toons of flowers, the streets fluttering with banners 
wreathed with roses and lilies, and filled with gay throngs. 

The week of the feast ended, Joseph and Mary, who 
now resided in Nazareth, and had come up with the 


82 


The Shadow of the King 


Nazarenes, with the Boy, Jesus, the Child of Herod’s 
wrath ten years before, as well as the Infant worshiped 
by the Magi — these two humble peasants turned their 
faces homeward, amid the indescribable confusion and 
bustle of preparation. 

The start was made at night, in order to escape 
the heat. The Nazarene procession was lighted by 
torches, with its long line of camels tied one behind 
another; parents called for lost children; friends shouted 
for friends; muleteers and ass drivers beat their beasts; 
the whole, wedged into a moving mass — all excited 
and exercising great care in order not to be trampled 
upon. 

As the distance from Jerusalem increased, different 
divisions branched off to different roads, danger was 
lessened, and the scene was more picturesque. 

Veiled women and venerable men passed mounted 
on camels, mules, and horses; younger men walked 
alongside, staff in hand; children played at the side of 
the path as the cavalcade slowly advanced; and every 
now and then the journey was beguiled with tabret 
and pipe. 

Only when the pilgrims had thus gotten away from 
the first crowd, was it possible to know if all its mem- 
bers were safe. 

On reaching the first night’s encampment, Joseph 
and Mary discovered that the Boy, Jesus, was not in 
the Nazarene caravan. 


FINDING OF CHRIST IN THE TEMPLE 









So.-* :-' 3 ■•■.■v*-s-'\^?aKfe ■ SK^— • _ r' 


»iv‘ . \ 1 .• *’r v 



^,-,.f" 'V' ** ^ 


!l.j 



► -C ^ t 




^imr .' 


* 


« 


^'u ^ 




X A^--'^'- 
T i-'i V. *v^ * 

•^i f ^ 

- 


. 1 

' *■ 

1^ 

■ '■: •■ _>■ . t . 

•1' * ^ ’ - 

' . , y •*.' 

iv. 

. <? 

■ ^ 

- ‘ i« ». 

4 %<•' |. 

« - 

4 _ ' 



_ f 





'iCl 








« •it»^ 

lit ^ 


%, 


i'^' ^ ■ '-"^ r’ 58 ''. J 


^ If . •*• . -•'■ ’ ^ -i * -L .^jaH f 


' -- "V 

. ^v':/ " _MI : 






j r • 




■*?. 




> V ^ * 1^'. 




f» j J! • -*■■«:'> * 

> 'V 








r*J 










■<- - 


4 

'? 


fjv •■•£■' V.*- _. _ .I'll %c Law|^-v ’ -i* 

L--" lfcl#"S£.;^.S;A-i <■' . _ - is:_.- .. '. «' ■ ■-'■-■ V' 









CHAPTER V 


The Mysterious Stranger 

ONE of the courts of the temple, a school of 
the rabbis was in session. The rabbi sat on a 
high seat ; his scholars on the floor, at his 
feet, in half -circles, surrounded by doctors of the law 
which they were studying, with its rabbinical comments. 

These schools were characteristic of the times, and on 
this Passover occasion there were a number of rabbis 
present. 

Sitting in the midst of the Jewish doctors of the 
law, was the Boy Jesus. He was of ruddy and beauti- 
ful countenance, with lustrous eyes and auburn hair. 

The passion of His soul to learn more of His Father’s 
business had led him, naturally, to the famed school in 
His Father’s house, where the wisest and most learned 
of His nation made the holy books, in which that 
Father’s will was revealed, their lifelong study. 

The mystery of His nature and of His relations to 
His Father in Heaven was dawning on Him more and 
more. He had, therefore, sought those who could open 
for Him the fountains of heavenly wisdom for which 
His whole being panted, and was the keenest listener 
and the most eager in His questions of all the group 
seated at their feet. 



3 


( 33 ) 


34 


The Shadow of the King 


The gentle. Hillel, white with the snows of a hun- 
dred years, supported by his son, Rabban Simeon, pre- 
sided at the session. 

Distributed in prominent places in the group were 
Shammai, the great rival of the aged Hillel; Budda Ben 
Buttah, whose eyes had been put out by Herod, a mem- 
ber of Shammai’s school; Zadock, who had taken part 
in the rising of Judas the Gaulonite; Jonathan Ben 
Uzziel, and others of less prominence. 

Enthusiasm, so pure and lofty in the Boy Jesus, 
lighting up the beauty of His eyes and features, filled 
the hearts of the rabbis with wonder and delight. 

The aged Hillel was affected to tears. 

In the midst of the session, while the wonder was 
increasing at the answers and questions of the Boy, 

Joseph and Mary appeared, and, at the sight of His 

mother, the Boy, with a parting look at the great 

Hillel, arose and walked from the court of the tem- 

ple. 

Silence ensued, while the rabbis watched the Boy 
leave the court and advance toward the two peasants 
whose unannounced presence had caught His eye. 

Hillel gazed in wonder until the Boy and His par- 
ents disappeared. 

It was his first and last sight of Jesus of Nazareth. 

Joseph and Mary were filled with alarm, and a feel- 
ing of self-reproach took possession of them when they 
realized that Jesus was missing from the caravan. 


The Mysterious Stranger 


35 


Nothing was left but to return and search for Him, 
which they did along the road and in the city. 

But they could learn nothing of Him until the day 
after, when, at last, with glad amazement, they found 
Him in the temple court school of the rabbis. 

Being very much interested in the temple and teach- 
ing of the rabbis. He did not know when the caravan 
for Nazareth moved on its homeward journey. 

The zeal for His Father’s house was already taking 
possession of Him. 

Joseph and His mother, having perfect confidence 
in Him, willingly left Him, during the day, with the 
other boys of His age, and took it for granted that He 
had joined the caravan with the others. 

The sword had continued to pierce the heart of 
Mary. 

Filled with that almost adoring spirit of reverence 
for the great priests and religious teachers, which char- 
acterized, at this period, the simple and pious Galilean 
peasant, they were awe-stricken to find Him calm and 
happy in so august a presence ; for they had not dreamed 
of such honor to be given to their Boy, or of such wis- 
dom, such thoughts, in the active, obedient, modest Boy 
of their household. 

They might, indeed, have known that He was wiser 
than His teachers, and transcendently greater, but hith- 
erto they had known Him only as the silent, sweet, obe- 
dient Child, and the incessant contact of daily life had 
dimmed the sense of His awful origin. 


36 


The Shadow of the King 


At a safe distance from the temple, His mother, in 
a tender, reproachful tone, said : — 

Son, why hast thou thus dealt with us ? Behold, 
thy father and I have sought thee sorrowing. 

He had not intentionally caused them sorrow ; but 
thought it strange that they would not know where to 
find Him, for where else could they suppose Him to be 
than in His Father’s house ? 

^^How is it ye sought me ? He answered; know 
ye not that I must be about my Father’s affairs ? 

The answer, gentle and lofty, fell on Mary’s heart 
as a soft rebuke, though she did not understand its 
fullness of meaning. 

Her Son was outgrowing His childhood; the light 
of a higher world was breaking in on His soul; the 
claims of the home of Nazareth were fading before 
others infinitely greater and holier. 

Yet He went down with them, and came to Naza- 
reth, and was subject unto them; but His mother 
remembered all His sayings, wondering how their 
full meaning would unfold, and what the result 
would be. 

The session of the rabbinic school closed abruptly, 
yet orderly, when the Boy disappeared. 

Many comments and prophecies were made in ref- 
erence to His future. 

Inquiries were made concerning Him, all desiring 
His name and parentage. 


The Mysterious Stranger 


37 


A boy present bowed to the aged Rabbi Hillel and 
said: ^^The Nazarene boys called Him ^ King of the 
boys of Nazareth.^ 

Such a boy as He is surely not of Nazareth, in- 
terrupted a rabbi. 

King of the boys of Nazareth? said Hillel; ^^He 
will be King of all men when He becomes a man.^^ 

As the company slowly and thoughtfully dispersed, 
a royal looking personage, dressed in the garb of an 
Eastern priest, who had occupied a retired position in 
the court during the school, seemed to be wrapped 
in profound thought, not realizing, apparently, that the 
company were leaving the court. 

Suddenly turning aside, he seemed to realize his sit- 
uation, started abruptly, and hastily passed beyond the 
precincts of the temple, following the Boy King of 
Nazareth. 


CHAPTER VI 


The King’s Herald 

John than which man a sadder or a greater 
Not till this day has been of woman born; 

John like some iron peak, by the Creator 

Fired with the red glow of the rushing morn. 

Myers. 

IN THE Baptist was the son of Elizabeth, a 
cousin of Mary, and was, therefore, a second 
cousin of Jesus. He was of priestly descent, 
on his mother’s side as well as his father’s, and began 
life with all the advantages of an ancient ancestry, every 
link of which, in the eyes of his race, was noble. His 
father, Zacharias, was a priest, and, like his wife, was 
righteous before God, walking in all the commandments 
of the Lord, and blameless in the sight of the people. 

In answer to prayer for a son, an angel appeared 
unto him in the temple and announced that a son 
should be given him, bringing joy and gladness to the 
childless family, and great joy to all. 

He was to be great in the sight of the Lord, filled 
with the Holy Spirit even from birth. His growing 
faculty should not be stimulated from the earth, through 
the animal nature, — for He would drink neither wine 
nor strong drinks, — but from above, through the spiritual. 

(38) 



The King's Herald 


39 


He was to turn many of the children of Israel to 
the Lord their God, and go before Him in the spirit 
and power of the ancient Jewish prophet, Elijah, and 
prepare, by his ministry, the hearts and minds of the 
people for the Coming One. 

He was to produce domestic concord, settle family 
hatred, and turn the hearts of the Israelites — fathers — 
to the Gentiles — the children — apostate, prodigal, out- 
cast, but still children, and bring the Gentiles to accept 
the wisdom of righteousness. 

His birth and the circumstances attending it were to 
prepare the way for his ministry. The people, in con- 
sequence, would be ready to believe him a prophet, and 
give heed to him when he should begin his ministry. 

The son of a pure and worthy priest, he early 
learned all the details of the temple service, and often 
went with his parents to the temple, the glittering pin- 
nacle of which he could see from the home in Hebron. 

His parents consecrated him to God’s service before 
his birth — he was to be a Nazarite for life. 

The Nazarite was to' abstain altogether from wine 
and intoxicating drinks, even from vinegar, grapes, and 
raisins. ^^No razor was to come upon his head^^; he 
was to be holy and let the locks of the hair of his 
head grow. The hair was the symbol of manly vigor, 
its crown and ornament; and its untouched locks sym- 
bolized the consecration of the reason and higher pow- 
ers to God. The Nazarite stood on an equality with 
a priest, and might enter the inner temple. 


40 


The Shadou! of the King 


There is an inherent belief that self-denial and the 
control of the body leave the soul free to attend to its 
special interests. 

Buddhism is a system of self-mortification, and Brah- 
manism has its devotees, who aspire, by renunciation of 
all that makes life pleasant, to attain union with the 
Supreme Spirit. 

Mohammedanism has its fakirs, Vho seek to subdue 
the fiesh and strengthen the soul by contemplation and 
prayer. 

In these ways, ideal purity is sought by rude isola- 
tion and self-denial, while others seek ideal purity in 
brotherhoods, like the Essenes, who devote themselves 
to an ascetic life. 

Many colonies of the desert existed in the narrow, 
shady wadies, in the days of John. Each colony had 
its synagogue, its common hall for meals and assem- 
blies, and its provision for daily baths in running water. 

Besides these settlers, there were lonely hermits, liv- 
ing beside solitary mountain springs, to be able to se- 
cure ceremonial purity still better than their brethren, 
by more frequent bathing. 

Work, singing, prayer, meditation, study, and bath- 
ing were the practices of all. 

The belief that they could attain direct communion 
with God by intense legal purification and mystic con- 
templation, and see by prophetic vision the future, was 
the supreme motive to endure a life of so much priva- 
tion and self-denial, 


The King's Herald 


41 


It was thought that the future was open before the 
aged member of the order who had labored after it 
through life. 

Their souls were supposed to be well-nigh free from 
the bonds of the flesh, and able to wander forth to the 
world beyond. 

With such mystic claims, the expectation of Israel 
was their chief thought. 

Their old men dreamed dreams, their young men 
saw visions, and their sons and daughters prophesied. 

But John was not an Essene, although he lived in 
the desert, in the neighboring wilderness of Engedi, 
where the venomous viper glided among the stones, 
and the scorpion, the fox, the vulture, and the raven, 
were the only signs of life. Where drought reigned, 
and the waterless hills and stony valleys were symbols 
of desolation, here in a cave, in the depth of a deep 
and narrow gorge, John took up his abode, to be alone 
with God and his own soul, in the great temple of nat- 
ure. 

To him, God was present in His great temple. His 
spirit filling all creation; nature was God’s abode, and 
John dwelt with Him and worshiped Him through the 
great objects His hands had made. More than this, to 
John, nature was the image of God, through which his 
insight saw the inner soul of all things. 

God was in all things; the roar of the hurricane and 
the thunder was His voice; the thunder of the sea, break- 
ing in fury over the immovable rocks, was a faint utter- 


42 


The Shadow of the King 


ance of His might; and the midnight firmament, with its 
mighty arches of light, revealed the vast bosom of God 
bending over the repose of the good and bad alike. 

The life of nature was the life of God; the arena of 
His personal activity and providence. 

In this way John lived, studied, worshiped, worked 
in silence, alone, yet not alone: God was with him. 

His hair hung long about him; his food, locusts and 
wild honey; and his clothing of coarse and shaggy hair 
of the camel, — a fitting garb for all who felt the depth 
of sin and the danger to which sin had brought the 
people and country. 

In its rugged solitudes his soul gradually rose to 
the consciousness of a great mission. He believed the 
wrath of God near at hand, to take vengeance on the 
sins of men, and the impending judgments would bring 
the long-promised Deliverer. 

He studied the prophets, having passed beyond the 
law, and carried the burden of his people on his soul, 
and entreated God for them in prayer and penitence, in 
accordance with the ideas of his time, to prepare, on be- 
half of all, by holy fasts, for gracious revelations from 
heaven. 

Led by the Divine Spirit through long years of 
spiritual struggle — his soul turned inward on itself and 
upward to God — his body subdued by long exposure 
and privation, and his whole being raised to a lofty pur- 
pose, untamed by customs, unsullied by compliances, 
but filled with meditation and high religious life — he 


The King's Herald 


43 


had, at length, felt equal to taking the sublimest and 
most terrible position into which a frail man could be 
raised by the Almighty — that of the herald, predicted 
by his favorite, Isaiah, to pioneer the way for the Mes- 
siah of God. 

And thus he started on his mission, — the herald of 
the Coming King. 


CHAPTER VII 


The Nazarene 

iGHTEEN eventful years have passed since the 
departure of Jesus from the temple court 
school of the rabbis. 

In the meantime, Joseph had died, and the Boy 
Jesus, supporting His mother by work as a carpenter, 
increased in wisdom and strength. 

Communion with His own heart; the quiet gather- 
ing of all the lessons of life and nature; deep study of 
the thoughts and hearts of men; a silent mastery of the 
religious ideas of the day, and a deep knowledge of the 
religious parties of the people, were daily advancing 
with Jesus. 

He saw truth everywhere with a close, observant 
eye; in the lilies of the fields, nestling in the dewy grass; 
the hen, as it gathered its young, in its mother’s love, 
under its widespread wings; the birds of the air, as they 
ate and drank without care from the bounty around 
them; the lambs running to follow the shepherd, some- 
times going astray and losing themselves in the wilder- 
ness; the dogs, so familiar in Eastern cities; the foxes 
making their holes in the thickets; the silent plants and 
flowers; the humble life of the creatures of the woods; 
the air, the fold, and the street, were all alike noticed 
( 44 ) 



The Nazarene 


45 


in His growing years. Nor was man neglected. The 
sports of childhood; the rejoicings of riper life; the 
bride and the bridegroom; the mourner and the dead; 
the castles and palaces of princes, and the silken robes 
of the great; the rich owners of field and vineyard; the 
steward, the traveling merchant, the beggar, the debtor; 
the toil of the sower and of the laborer in the vineyard, 
or of the fisher on the lake; the sweat of the worker; 
the sight of those in chains, or in the dungeon, were 
seen and heard and remembered. The possessions, 
joys, sufferings of men, their words and acts, their cus- 
toms, their pride and humility, pretense or sincerity, 
failings or merits, all contained deep lessons that He 
read and understood. 

The events of history, the every-day happenings, the 
good in the outwardly bad, the evil in the outwardly 
good, all were open to Him, and, as the Brother and 
Friend of all. He looked upon everything with an eye 
of pitying interest and deepest sympathy. 

His spiritual life wa^ constantly characterized by 
solitary prayer and long-continued communion with 
God, where no eye saw or ear heard. 

He was a growing mystery to His household, kin- 
dred, and people, joining no party, silent, thoughtful, 
self-contained, given to solitude, and with a light in His 
great eyes that seemed as if they saw into the very soul 
of those on whom they were turned. 

Alone, in that beautiful world of Galilee, with its 
skies filled with light — its green plains and valleys, 


40 


The Shadow of the King 


wooded hills and shining sea; amidst a brave, bright, 
fiery, noble people, and yet so different from them — a 
faithful son, a patient worker at his daily toil, a friend 
of children and of the poor and needy, gentle, loving, 
pure, and yet so wholly apart, that His presence rebuked 
evil thought, and created a desire on the part of all to 
be like Him in disposition and character. 

Men felt that they ought to bow in His presence 
and do Him reverence. 

The time came at last, when Jesus, having heard of 
the preaching and baptism of John, left Nazareth, de- 
siring to do a duty in submitting to the symbolic rite 
of the Prophet of the Wilderness. 

Great multitudes thronged the way, and continually 
waited upon the strange ministry that had so startled 
the nation. 

On the day of the arrival of the Nazarene, the 
Prophet was thronged with the waiting multitude. 

He came from his retreat in the wilderness, and 
began the day’s work with earnest words of warning 
and hope. 

Gazing for a while over the vast multitude, as though 
he were looking for some one whom he was expecting, 
he began : — 

I am only the voice of one crying in the wilder- 
ness to Israel and all the people, urging and summoning 
them to personal preparation for the reception of the 
rule of God, as it will be realized in the Person whom 
I announce, and for whom I wait, yet know not, although 


The Nazarene 


47 


He is on the earth, and will surely be manifest to Israel; 
for, for this cause am I preaching to you, that He may 
be made known unto you by me. I am not He that is 
to come; there cometh One mightier than I after me, 
the latchet of whose shoes 1 am unworthy to stoop down 
and loose. J, indeed, have baptized you with water — 
the outward symbol that declares your repentance and 
promise of amendment of life, and desire to receive the 
Coming One, who will, when received by you, baptize 
you with the Holy Ghost and fire.^^ 

Suddenly there was a vast swaying of the multi- 
tudes that instinctively shrank aside, silently making 
way for some great person. 

The Prophet continued : He who comes after me 
is the true Lamb of God that taketh away the sin of 
the world. He shall be led as a lamb to the sacrifice, 
and as a lamb, dumb before the shearer, so He openeth 
not His mouth. All have gone astray, and the Lord 
hath laid upon Him the iniquity of us all. Behold! 

By this time, the cause of the silent movement of 
the people was apparent to the Prophet, as he paused, 
his eyes resting on the form of a Stranger approaching. 

A deep silence pervaded the multitude. 

The holy devotion and heavenly repose which marked 
the advancing Stranger spoke of a purity and greatness 
before which the soul of John did instant reverence. 

The light, as of other worlds, shining from the depth 
of His calm eyes; the radiance of a soul free from all 
stain of sin transfiguring the pale face; at once the 
highest beauty, tenderest love, and deepest sadness. 


48 The Shadow of the King 

caused the great Prophet of the Jordan to instantly do 
Him reverence. 

What power was there in the Stranger that caused 
the multitude to move aside, and make way for His 
silent approach ? 

John had never seen the Stranger before, but his 
soul had an instinctive recognition of goodness, and he 
felt the awful sanctity of His presence. 

As He approached, the mass of bodies swayed to 
and fro in order to get a sight of Him, wondering who 
He could be, that even the great John would shrink 
with an evident sense of inferiority. 

The Stranger presented Himself for baptism. 

John hesitated and shrank from the suggestion; fall- 
ing on his knees, he cried imploringly: I have need 
to be baptized of thee, and cometh thou to me?^^ 

Suffer it to be so now; for thus it behooves us to 
fulfill all righteousness,^^ answered the Stranger, mildly; 
and when He had said this, John administered unto 
Him the like baptism which he had administered unto 
his own disciples. 

John had baptized Jesus of Nazareth! 

He came straightway from the water in prayer. 

The multitude were in suspense, gazing upon the 
upturned face of the Stranger, whose eyes seemed to 
be piercing the heavens, and who seemed to be in con- 
verse with an unseen Person, as His lips moved in prayer. 

Suddenly the heavens were aflame with light, and 
a great noise was heard above, as of rolling thunder. 


The Nazarene 


49 


Looking up, the people saw a dazzling light de- 
scending and abiding upon the head of the Stranger, 
and the rolling tone of thunder became articulate in 
the words: This is my beloved Son, in whom I am 
well pleased. 

Fear and wonder took possession of the people; 
many fell prostrate; the light disappeared; the dove re- 
ascended to the skies, leaving a halo of light resting 
upon the head of the Son of God. 

John cried out: Behold the Lamb of God that 
taketh away the sin of the world ! 

The Messiah has come! shouted the multitude of 
voices, and amidst the awful scene and consternation of 
fear and joy. He who alone seemed unmoved and calm 
disappeared mysteriously, the multitude making way 
for His departure, as they had for His coming. 

Only one individual — a mysterious personage, who 
had waited continually upon John’s ministry — this man 
alone was self-composed enough to notice the disap- 
pearance of Jesus, and, gathering his tunic about him, 
hurriedly departed, following the Nazarene. 

Who this person was, was a mystery to the people. 
He was sometimes called the Man with the ScrolP^; 
others called him the Unknown. He had often been 
seen in conversation with the chief members of the 
Jewish Sanhedrin; was welcomed by Herod and Pilate, 
and sought by the higher classes of Roman, Jewish, 
and Greek society. 


4 


CHAPTER VIII 

The Mystery of Solitude 

Musing and much revolving in his breast 
How best the mighty work he might begin 
Of Savior to mankind, and which way first 
Publish His Godlike office, now mature. 

— Milton. 

’Tis one thing to be tempted, Escalus, 

Another thing to fall. 

—Shakespeare. 

THE descent of the Spirit upon Him at His 
baptism, Jesus passes His great inward crisis 
of call and endowment, and this full knowl- 
edge of His call raised such a ferment in His bosom of 
great thoughts and strong emotions, that He is hurried 
away to the wilderness, and the state of privacy before 
God, for relief and settlement. 

He was not wholly unapprised of His Messiahship 
before, but had not come to an adequate impression of 
what, as Messiah, He was to do and be. He was so 
far from expecting a public inaugural in John’s bap- 
tism that when John objected, saying: Cometh thou 
to me ? He only pleads the common reason of the 
multitude — a desire to fulfill all righteousness’^ in ac- 
cepting John’s righteous ministry, recognizing that ^Ht 
was from God.” 

There was a humanly progressive opening of His 
mind and a growing presentiment of His great future. 

( 50 ) 



The Mystery of Solitude 


51 


An amazing transformation is suddenly wrought in His 
consciousness. He knows He is the Messiah now, and 
this knowledge produces emotions and thoughts that 
force Him into solitude to compose Himself, and find 
His rest, and settle His plan of sacrifice. 

The great inward tumult He was in made Him un- 
conscious of hunger, so deep was the stress of His emo- 
tions. He was without food for forty days — in that 
mental state and nervous tension that allowed Him to 
maintain life without food for a much longer time than 
He could in a quiet, natural state. It was not simply 
a fasting from food only, but from the comforts of hu- 
man habitations, from conversation, society, and even 
from worship in a synagogue, where His custom was, 
even from His childhood, to be always present. 

He is not bewailing His sins, because He is without 
sin; not purposely inflicting Himself in penances of 
hunger and starvation, because He is no believer in the 
doctrine of penance; nor is He wrestling with the ques- 
tion whether He will undertake the work to which He 
is called. 

He is tempted before this in all points, as human- 
ity is tempted, by contact with evil in a simple quiet 
mastery; now He realizes that He is membered into it ! 
His mission of salvation to sinners, requiring Him to be 
incarnated into the fall and broken state of sin, has 
dawned upon Him ! Feeling Himself incorporated thus 
into the corporate evils of the world, to bear its woe 
and shame and hate and wrong, as being of the common 


52 


The Shadow of the King 


humanity, He shudders in horrid recoil and revulsion, — 
taking Himself away into the desert, there to wrestle 
with His feelings till He gets ready to bear the sin of 
the world with a mind leveled to the burden of its 
ignominy. This, in great part, is the cross, — not the 
wood, nor nails, nor vinegar, but the men, and the 
breath of hell their malignity is breathing upon Him. 

It was a call to suffering and death. He has taken 
the human nature, as it is by inheritance, and, though 
it is good for symbol, as being the express image of 
God^ — ^ better than all nature up to the stars beside 
— still it is weak for the matter of suffering, and is, 
in fact, only the more perfect for His uses on that 
account. Good, therefore, as a symbol, it has to be con- 
quered as an organ, — to be made staunch for so dread- 
ful a service, by some strong mastery of some kind of 
discipline. 

The love He had before for mankind was more like 
that of simply a perfect man. Now, the fallen world it- 
self is put upon His love; His whole divinity is heaved 
into such commotion as is fitly called an agony. He 
has consciously undertaken for the sinner,— His agony 
is the suffering state of God, for it belongs to the 
goodness of God, just because it is good to suffer, as be- 
ing burdened in feeling for all wrong-doers and enemies. 

Every sort of love — the maternal, the patriotic, the 
Christian — has a moral suffering in behalf of its sub- 
jects. God has the same, in a degree of intensity equal 
to the intensity and compass of His love. 


The Mystery of Solitude 


53 


The stress upon His feeling is too heavy to be sup- 
ported by the frail and tender vehicle of His humanity. 

He is to think out the plan of His work; for, al- 
though there is a divine plan ready for Him, and has 
been even from before the world’s creation, yet He, as 
being man, must think it consecutively out, step by step, 
in a certain human way of reception, or development, 
else He is not in it. 

His plan, therefore, must be thought in order to be 
humanly had. 

In His emotional and mental sufferings and struggles, 
the wild beasts — His only companions in the desert — - 
are somehow drawn to come about Him and be with 
Him in a way of harmless attention. Lions, panthers, 
and wolves come about Him in His prostrations, draw- 
ing near in the meanings of His sleep, fawning about 
Him tenderly when He sits in silence. 

He felt the awful isolation as the one Holy Being in 
the world, and thus alone filled His nature of trembling 
sensibility and lovingtendernesswith overpowering emotion. 

The struggles through which the soul comes to 
clearness, power, and decision are temptations implying 
that the mind has not yet emerged into the calmness of 
settled triumph. It is a part of the discipline of God 
to make His servants perfect through suffering, and the 
Son of Man, the ideal of humanity, could not be made 
an exception. 

Our character is but the stamp on our souls of the 
free choice of good or evil we have made through life, 


54 


The Shadow of the King 


The soul is, in itself, a world, and evil thoughts count 
as acts with God, if not at once expelled. 

He must be rejected by the nation and the eccle- 
siastical authorities, branded as evil and an enemy of 
God, unless the inauguration of His Messiahship met 
with their ideas of it. This could never be. 

Outward priesthoods, local temples, the slaying of 
sacrifices, pompous rites and ceremonial law had been 
deemed essential until then; but to the mind of Jesus, 
they were now obsolete and incompatible with a uni- 
versal religion. The Jews would antagonize His teach- 
ing and life, for the popular Jewish belief that the 
Messiah would be an earthly King found no response 
in His bosom; and this, in itself, darkened ‘His future. 
He could only be a spiritual Savior; they wished a political. 

After a struggle and fast of forty days and forty 
nights. He was afterwards a-hungered. 

The reaction began, and the exhausted body became 
a prey to a deathly sinking. It was the moment the 
tempter had waited for to make his decisive assault, 
and so Satan reasons suggestively with Him : If you 
really are God’s Son, and, hence, possessed of miracu- 
lous powers, though yet untried — if you really are pre- 
pared to enter upon your great work, now is your 
opportunity to prove to yourself the reality of your 
claims, and, at the same time, to satisfy your hunger. 
Moreover, how can you carry on your work of saving 
men, if you die of hunger in the wilderness ? Com- 
mand that these stones be made bread. 


The Mystery of Solitude 


55 


Had Jesus acted upon the suggestion of Satan, He 
would have lifted Himself above His own sphere as a 
son of man; His humanity would have been only an 
appearance, and He could not have been our Savior, 
tempted like we are, yet without sin. 

Jeeus answered: It is written, Man shall not live 
by bread alone, but by every word that proceedeth out 
of the mouth of God.^^ 

True life, therefore, comes from trust in, and obedi- 
ence to, God. To eat wrongly gotten food is to die 
spiritually, while to die physically in the service of God 
is to live forever. 

He could use miraculous powers for others, but not 
for Himself; He would wait till God gave Him what 
He chose, in the way that pleased Him. 

Satan now suggests to Him a way to obtain the 
noble end of His Messiahship, by an immediate method: 

If thou be the Son of God, cast thyself down from 
the pinnacle of the temple: for it is written. He shall 
give his angels charge concerning thee, and in their 
hands they shall bear thee up, lest at any time thou 
dash thy foot against a stone. If you do this, the 
Jews will at once accept you as their Messiah. 

“The devil can cite Scripture for his purposes: 

An evil soul producing holy witnesses 
Is like a villain with a smiling cheek, 

A deadiy apple rotten at the heart." 

This would have destroyed the whole power of His 
salvation, gaining only outward homage of the subjects, 


56 


The Shadow of the King 


not new hearts of children. It was the Jewish con- 
ception of a universal, temporal kingdom, and this 
kind of manifestation would be hailed with immediate 
acceptance by the Jews. On the other hand, the way 
led through shame, poverty, derision, suffering, and death. 
It was an invitation to found His Kingdom on force, 
appealing to ambition. 

Jesus said unto Satan: It is written again: Thou 
shalt not tempt the Lord thy God.^^ 

He would not establish the Kingdom by outward 
means, not presume upon God’s care by trying Him in 
uncommanded circumstances. 

The last assault of Satan was a suggestion to gain 
success by doing wrong: will give thee all the 

kingdoms of the world and the glory of them, if thou 
wilt worship me by giving up your spiritual kingdom, 
power of love for temporal kingdom and armies, pal- 
aces and outward honors; converting the world for rul- 
ing the world. 

Jesus said to all this: Get thee hence, Satan! for 
it is written. Thou shalt worship the Lord thy God, 
and him only shalt thou serve. 

Satan is conquered and leaves Him, while angels 
come and minister unto Jesus. He who would not 
turn stones into bread was now fed; He who would not 
call upon angels in rash confidence to uphold Him was 
now sustained by them; He who demanded worship for God 
alone received homage from these servants of God, who 
were always near Him — even in the shadow of the King. 


CHAPTER IX 


An Unexpected Announcement 

icoDEMUS, the Pharisee, and Joseph of Arima- 
thaea, a rich merchant, were in consultation 
at the house of the ruler of the Jews. Lines 
of care and anxiety were deeply carved in the faces of 
both men. 

The home of Nicodemus differed in no respect from 
the homes of the privileged classes in Jerusalem. There 
may have been evidences of wealth in the rich furnish- 
ings of the large library found in but few of the pa- 
latial homes; but, with all the evidences of wealth in 
the paraphernalia, carpetings, rugs, and curtains, there 
was manifest a certain plainness that did not suggest 
unnecessary ornament and luxury. 

There were no pictures on the walls, or statues in 
the house; only a vase here and there, with small fur- 
nishings, showing evidences of taste in the appearance 
of all the apartments. In the court was a large fount- 
ain, said to be the largest of any private dwelling in 
the city. 

The two friends had just entered the library, and 
were seated on a divan. 

How long are we to be in suspense? began Nic- 
odemus in a tone of earnestness. 



( 57 ) 


The Shadout of the King 


I know not,’^ replied the merchant. It is now 
forty and five days since the great excitement at the 
ford of the Jordan, and the Nazarene and the ^ Stranger^ 
have not been seen. The men sent out by the Sanhe- 
drin have reported that no trace of either the Nazarene 
or the Greek could be found. 

Why callest thou the ^ Stranger ^ a Greek ? in- 
quired Nicodemus. 

He speaks in the Greek tongue, replied the mer- 
chant. 

If that is a reason, why not call him Hebrew or 
Roman, for he speaks in those tongues also? argued 
the Pharisee. 

A silence ensued. 

At last it was broken by Nicodemus. 

I have one of his papyrus scrolls which he claims 
is a prophetic outline of the reign of the King of the 
Jews; and this ^prophecy of the skies,^ as it is called, 
speaks in confidence of the authority and rule of the 
Nazarene. 

Can you read the scroll? inquired the merchant 
in a whisper. 

can not,^^ replied Nicodemus. The figures are 
unfamiliar to me, and I cannot think that the scroll is 
of sufficient interest to invite the consideration of the 
Sanhedrin, although I hear the Herodians and Pilate, 
while not on the best of terms with each other, yet 
both court the society of the ^ Stranger ^ through 
fear.^^ 


An Unexpected Announcement 


59 


I know,^^ replied the merchant, that he has access 
to all high places in Greek and Roman society, as well 
as the influential homes of our own nationd^ 

The king of Addessa,^^ continued Nicodemus, ^Gs 
sick for a long time, and it is rumored in the court of 
Herod that the ^ Man with the Scroll ^ is a brother of the 
king, and that he is in possession of the secrets of the 
Egyptian Brotherhood and Persian Magid^ 

The Sadducees,^^ whispered the merchant, claim 
that John the Baptist, the Nazarene, and the ^ Stranger^ 
are in collusion for some unknown purpose. And the 
strange sight in the heavens at the baptism of the Naza- 
rene was a hallucination produced upon the minds of 
the people by the occult power of the ^ Unknown.^ In 
the excitement, the Nazarene and the ^ Stranger^ disap- 
peared and John the Baptist continued his preaching 
to the people. 

I do not understand it,^^ answered Nicodemus; but 
I know John’s answer to the deputation of the Sanhe- 
drin, asking his authority to baptize the people, cannot 
be construed in the light of a conspiracy. John claimed 
to be nothing, a mere herald of the Coming King, and 
that the authority of heaven gave him the power of his 
ministry. Moreover, he claimed that the Nazarene was 
the ^ Lamb of God,^ which, you know, as interpreted by 
the Sanhedrin, intimates a divine sacrifice upon the part 
of heaven for the sins of the people. The phrase, ^ Lamb 
of God,^ is in contrast to the ^ lambs of men,^ annually 
sacrificed for the iniquities of the nation. Besides, John, 


60 


The Shadow of the King 


although a kinsman of the Nazarene Carpenter, did not 
know of the purpose of the Galilean in coming to his 
baptism. You remember the witness of the people, that 
John forbade the Nazarene, and, although fearless in 
denouncing Pharisees, he shrank from the Man of Naza- 
reth in fear, exclaiming: have need to be baptized 

of thee, and comest thou to me?^ Besides,^^ continued 
Nicodemus, in a thoughtful tone, the Nazarene only 
offered the common argument of the people ^ to fulfill 
all righteousness,^ and then John baptized him.^^ 

The people believe John to be a piophet,^^ said the 
merchant; while some say that he is Elias come to re- 
store the kingdom of Israel, and others say that he is 
Jeremias.^^ 

It is only the Samaritans, interrupted Nicodemus, 
^Ghat call John, Jeremias.^^ 

Of course, continued the Pharisee, we do not 
know the end of all this, for the records in the tem- 
ple show that John is of priestly descent on both sides 
of the house. His mother and father are in the line of 
the priesthood. John could come to the temple and 
officiate, but he has gathered the people from the city 
to the country to hear him, and all men wait on his 
words and service. 

^^Do^not the records of the temple show, also, that 
the Nazarene is of the royal house of David? in- 
quired the merchant. 

They do,® replied Nicodemus, after a pause, and 
John says that the Nazarene is to increase while he 


An Unexpected Announcement 


61 


is to decrease, and in this he seems to rejoice, calling 
himself merely the friend of the Bridegroom. 

That does not look like conspiracy, was the com- 
ment of the merchant; besides, John is still preaching 
to the people, and the Nazarene and the Greek have 
been missing for forty and five days.^^ 

The conversation was interrupted at this juncture, 
by a gentle rustle of the curtains, which divided the 
large library, and the daughter of the ruler of the Jews 
entered the room. 

Mondane, the daughter of the Pharisee, was also mis- 
tress of the home ever since her mother’s death. She 
was medium in height, graceful in movement, and in- 
describably beautiful. At times her eyes shone with a 
fascinating light, as she gazed in silence, as though she 
were looking into another world than that in which 
she lived. Her face always suggested thought, a brill- 
iant mind shining through a face noted for its beauty. 

As she entered the room, her father saw in his 
daughter the picture of her mother. And as he looked 
upon the face of his only girl, tears came to his eyes, 
a strange mist seemed to be around him, and he failed 
to note the slio-ht nervousness of his child. 

^^Hast heard aught, Mondane? And then the tone 
of his voice became more serious. Hast heard aught, 
my child, of the Nazarene or the ^ Stranger ^ 

The Nazarene is calling men to be His follow- 
ers,^^ exclaimed the daughter of Nicodemus, with a 
slight tremor in her voice. 


62 


The Shadow of the King 


And the ^ Stranger,^ whom thou art never tired 
of listening to, hast heard aught of him? 

He is at the fountain in the court and will be 
here in a moment, answered his daughter, her face 
tinged with crimson. 

At this announcement, Joseph and the Pharisee were 
plainly agitated. As representative men of the Jewish 
nation, these two friends felt an ill-defined feeling of 
fear creep over them. The excitement of the people, 
the degeneracy of the times, the strange happenings of 
the immediate past, were all of great moment to the 
thoughtful man of authority in Church or State. The 
disappearance of the Man pointed out to the people as 
the King of the Jews, together with one, who, as a 
friend of the Nazarene and the poor, seemed to be a 
mystery to all, — the sudden announcement of the call- 
ing of men, whether for good or ill, and the near pres- 
ence of the Man with the ScrolP^ — all contributed to 
the excitement of the merchant and the Pharisee. 

The two men arose as if by common impulse, and, 
after a moment of conversation in an undertone, the 
merchant withdrew, and a moment later Mondane drew 
aside the curtain, admitting the Man of Mystery to the 
library, and, bowing, disappeared, leaving Nicodemus 
and the Stranger alone. 


CHAPTER X 

The Stranger’s Account 

ICODEMUS gazed in wonder and expectancy upon 
the face of the Stranger, who, after the 
usual greetings, composed himself and began 
his story, explaining his absence from Jerusalem. 

Thou hast heard of the baptism of the Nazarene, 
and the attendant phenomena? exclaimed the Stranger. 
Nicodemus nodded assent. 

Knowest thou where He went after the baptism? 
replied the Pharisee. 

Listen, and I will tell thee.^^ The Stranger 
paused; his face was pale, and a shadow of regret passed 
over it. He began: Jesus of Nazareth is the King of 
the Jews — the born King. How He will occupy the 
throne of the Caesars, I am not able to tell. But I am 
sure He will not appeal to the sword. I thought so 
once, but I am now of a contrary opinion. 

But where was He after the baptism ?^^ exclaimed 
Nicodemus. 

Listen; I will tell thee. I followed Him!^^ 

« Where? » 

In the desert, said the Stranger. 

A moment of silence ensued. 

I followed Him,^^ continued the man; but it was 
a long search, and when I came upon Him, as it were 

( 63 ) 



64 


The Shadow of the King 


by accident, I was unable to speak with Him. It was 
after a long, long search, and at last I found Him sur- 
rounded at nightfall by the beasts of the desert, that 
seemed to guard and give expressions of sympathy in 
the piteous language of their natures. It seemed that 
the ferocity of the wild beasts was subdued, as they 
drew near Him, fawning, moaning piteously, and howl- 
ing as if they were conscious of distress and were sad 
because they could not share the sorrows of the Man 
around whom they had gathered. 

But why was the Nazarene sad?^^ inquired the 
Pharisee. 

cannot understand it; but listen: Just four days 
ago I left Him, or, rather, I came to myself and He was 
gone. The elements seemed to be still; a deep, deep 
calm, — there was not the slightest noise. It was after 
dawn and the beasts had disappeared by the returning 
light. I tried to move toward Him as He sat in a 
pensive mood, but a strange influence held me to the 
earth. I seemed dazed; a mist came before my eyes; 
a cold, freezing air seemed to settle down upon me. 
I could see no one but the Nazarene, but I felt a sub- 
tle Presence that fascinated me. I tried to cry out 
unto Him, but my tongue was chilled and I was un- 
able to utter a sound. During all my search after Him, 
I had been thinking how He, as the son of David, 
would inaugurate His kingdom and restore to Israel 
that which the nation had lost. Forms seemed to flit 
before me; influences arrayed themselves in my mind 


The Strange/s Account 


65 


for and against the Nazarene, — the Galileans, Herodi- 
ans, Roman cohorts, and the rabble, — and at last I 
seemed to find relief. I breathed easier; my vision was 
clearer, and I saw the Nazarene sitting. I could move; 
and, advancing toward Him, 1 gave expressions of joy 
at finding Him, but He seemed to be sad and — 

The Stranger paused. He seemed to be strangely 
affected. A weird look shone out of his dark eyes; 
his face was pale; and he trembled as if in fear. At 
last, he resumed his story: — 

But I cannot remember the words He used, neither 
will I attempt to describe His looks. 

The Stranger paused again, and Nicodemus, who 
was eager to hear more of the strange narrative, mani- 
fested his impatience in the nervous movements of his 
body. 

I can only say,^^ continued the Stranger, looking 
about the room, as if to assure himself that there was 
no other person present, I can only say that, although 
the Nazarene possesses divine power. He will not step 
aside from the conditions of humanity in order to exer- 
cise it for His own benefit. He was emaciated and 
hungry; all the external signs of extreme hunger were 
plainly visible. I called attention to the fact of His 
birth — the visit of the Magi, the temple school of the 
rabbis, and, especially, the phenomena of His baptism, 
when the voice from Heaven cried: ^This is my beloved 
Son, in whom I am well pleased,^ and I spoke, in gen- 
eral terms, of the inauguration of His Messianic King- 
5 


66 


The Shadow of the King 


dom by feeding the starving people, and that, by so 
doing, he could exercise His lordship over nature, and 
feed the poor from stones. This was the climax of my 
argument, applying the subject to His own present con- 
dition of hunger in the wilderness. I said: Hf Thou art, 
as the Voice proclaimed, the Son of God, command that 
these stones be made bread. ^ 

What was His reply?^^ was the inquiry of Nicode- 

mus. 

^Ht is written, Man shall not live by bread alone, 
but by every word that proceedeth out of the mouth 
of God.» 

The Stranger paused again, and continued: ^^Next, 
I described to him the upturned gaze of the people 
with expectant faces, ready to follow to the death the 
rightful King of the Jews, provided they were sure of the 
identity of the King. In imagination I suggested to 
Him how this could be accomplished at once, and the 
people satisfied. I placed Him on the pinnacle of the 
temple, where the thousands could see Him, and said: 

If Thou be the Son of God, cast Thyself down; for 
it is written. He shall give His angels charge concern- 
ing Thee; and in their hands they shall bear Thee up, 
lest Thou dash Thy foot against a stone but the argu- 
ment failed, for He answered with a sad look and a 
sadder tone of voice: ^Ht is written again. Thou shalt 
not tempt the Lord thy God.^^ 

And so,^^ interrupted the Pharisee, ^^He does not 
purpose to insinuate Himself in the graces of the peo- 


The Stranger's Account 67 

pie, much less to lead them into a restored king- 
dom. 

^^No; but I must tell you the rest. It is all so mys- 
terious to me. I seemed to be under a strange influ- 
ence, and do not remember what further arguments I 
brought before Him; but it was a terrible experience, — 
it seemed I was not myself, that some evil spirit had 
complete possession of my whole being. I do not re- 
member what I next said under this strange influence, 
but I shall never forget His looks, and especially. His 
reply to my forgotten suggestion, — ^Get thee behind 
me, Satan: for it is written. Thou shalt worship the Lord 
thy God, and him only shalt thou serve. ^ After that 
I remembered no more; I seemed to be carried away 
by the wind, while lightnings flashed and the muttering 
thunders roared. 

The Stranger involuntarily shuddered, as he re- 
called the closing sensation of the strange experience. 

Thou must have been under the influence of Beel- 
zebub,^^ suggested Nicodemus. 

^^The Nazarene said ^ Satan, ^ answered the ^^Stran- 
ger,^^ ^^and when I regained consciousness,^^ he continued, 
^Hhe Nazarene was gone, and I was in my apartment 
over the Xystus. So His plan is settled upon, and it 
does not contemplate force, but love; not the sword, 
but the cross. To-day I left my apartment and came 
first to thy house. Every feeling of the strange ex- 
perience left me as I entered the court of thy house 
and drank from thy fountain. 


68 


The Shadow of the King 


The two men were silent. 

Nicodemus was thoughtful, and his mind was in- 
tently engaged in a vain effort to solve the mystery. . 

At last he asked: ^'Dost thou care to read to me 
the history of the king, as written on the papyrus 
scrolls ? 

answered the Stranger bring the parch- 
ment, and we will go over it together. 

Nicodemus arose, and, opening a drawer in his pri- 
vate casket, brought to light the papyrus, and, handing 
it to the Stranger, asked: ^^Was there not another 
scroll? 

Yes,^^ replied the Stranger, with a tone of anxiety. 

I cannot find it in the drawer, said Nicodemus, 
^^but I will call Mondane; she — 

At this moment the daughter of the Pharisee entered 
the library, holding the scroll in her. hand. 

^^Ah! here it is,^^ exclaimed Nicodemus, taking the 
scroll from the extended hand of his daughter. The 
Stranger and Mondane were face to face. 

Nicodemus took the two scrolls and placed them 
on a table over by the east window. 

As he did so, his daughter handed the Stranger 
a letter, and withdrew from the library. 

The Man of Mystery glanced at the letter and read : 
^^From Mondane to Caspar. Placing the letter inside 
his tunic, the Stranger walked over to the east win- 
dow where Nicodemus was studying the prophecy of 
the skies. 


CHAPTER XI 


Two Signs of the Zodiac, Virgo and Libra, are 
Explained to Nicodemus by the Stranger 

HIS first scroll, began the Stranger,” taking 
hold of the upper corner and indicating with 
the index finger of his right hand, This first 
scroll reveals, in outline, the history of the Nazarene 
until He begins His mission of conquest and deliver- 
ance. It was seen by Herod when the Magi from 
Persia visited Jerusalem.” 

How knowest thou that Herod saw the scroll?” 
asked Nicodemus. 

I was present when Melchior, the eldest of the 
Magi, read to the King a part of the first sign of the 
Zodiac,” replied the Stranger.” 

Nicodemus was astonished at the information. His 
face w^as pale. He looked in wonder at the Man of 
Mystery. 

I was but a youth then,” continued the Stranger”; 

King Herod asked the question: ^ Do your wise men 
read the signs in the heavens? ^ and Melchior replied: 
^ They do,^ and read a part of this sign unto him.” 

Why did Herod not hear more of the history? ” 

They were expected to return from Bethlehem, and 
Herod said in dismissing them: ^I will hear the whole 

( 69 ) 



70 


The Shadow of the King 


history of the King when thou hast returned from Beth- 
lehem.^ But Melchior was instructed in a dream not 
to return to Jerusalem, and Herod sent forth and slew 
all the male children of the town because he was dis- 
appointed in their failure to return. 

I have read the record in the tempi e,^^ said 
Nicodemus. The account states that King Herod 
would not allow the Sanhedrin to speak with the Magi, 
although it was called to meet in the royal palace 
while they were present, to give information as to the 
place of the birth of the King of the Jews. But read 
to me, beginning at the first. 

The first sign of the Zodiac, said the Stranger, 
pointing to the first figure, is Virgo, the starry form 
of a prostrate virgin, , holding in one hand a sprig of 
wheat, and in the other a branch; the starry outline 
denotes that a virgin shall bring forth a seed — a son 
— a branch of the royal tree, which is to lift up pros- 
trate humanity. In the first Decan of Virgo, this same 
virgin appears, as you see here, seated on a throne 
nourishing an infant boy whose name is called by some 
nations, Ihesu, with the significant of leza,* which in 
Greek is called Christ. 

Coma, the name of this Decan, or figure, signifies, 
in . Hebrew’, the desired, the longed-for — the desire of 
all nations. The next figure in Virgo is that of a Cen- 
taur, — man-animal, — signifying that the Coming One is 
possessed of two natures in one person — divine and 
human, 


The Signs of the Zodiac, Virgo and Libra 71 

The third Decan of the sign Virgo is, as you see 
here, the figure of a strong man whom the Greeks named 
Bootes, the ploughman. But Bootes is not a plough- 
man, but the guardian and shepherd of the flocks. The 
ancient Egyptians called Bootes Smat, who rules, sub- 
dues, and governs; and sometimes, Bau or Bo, the Com- 
ing One.^^ 

The Stranger paused, and Nicodemus was silent, 
his gaze fixed upon the next figure of the Zodiac — 
the sign of Libra. The names of this sign,^^ continued 
the Stranger, ^Gndicate the range of meaning attached 
to it. In Hebrew, it is Mozanaim^ the scales, weighing, 
as where God is called to weigh the mountains in scales 
and the hills in a balance. In Arabic, it is Al Zubena, 
purchase, redemption, gain. In Coptic, Lamhadia, sta- 
tion, or house of propitiatioii. In the Arabic tongue, 
Lam is graciousness, and hadia is branch — the atoning 
grace of the Branch. In Greek it is called Zugos, the 
cross-bar by which two oxen or horses draw the yoke, 
pulling against each other. The name of the first star 
is Zuden al Genubi, the price deficient. Other names 
are: Zuben al Shemali, the price which covers ^ Al Gubi, 
heaped up highj Zuben Akrabi, the price of the conflict 

What reference can this have to the Nazarene? 
inquired the Pharisee. 

This sign of the Zodiac, answered the Stranger,^^ 
has reference to some great divine adjudications and 
adjustments relating to defaults, defects, and accusa' 
tions, involving penalty, prices, paynients. 


72 


The Shadinu of the King 


^^Now, this divine Son of the Virgin, promised and 
appointed to lift up the fallen, recover from the ser- 
pent’s power, and bring men to the pasturages on the 
heavenly hillsides — this weighing balance relates to the 
eternal justice weighing the demerits and awards of sin 
on the one hand, and the price of redemption rendered 
and paid for it on the other. The Nazarene is the 
price. 

Nicodemus seemed agitated at this reference of the 
Stranger, but the Man of Mystery continued: — 

In the place of the woman and her seed, we have 
here a pair of balances suspended in the sky, in which 
is signaled to us the inexorable justice of the Almighty, 
in which is the deficiency and condemnation on the part 
of man, and the all-sufficiency of the ransom paid on 
the part of the Redeemer. Do you note that one of 
the scales is up? 

I do,^^ replied the Pharisee. 

Dost know the meaning? 

^^Nay, I cannot tell.^^ 

The scale that is up,^^ continued the Stranger,® 
^^says to universal man: < Thou art weighed in the bal- 
ance, and art found wanting.^ The name of the star 
which marks it records the verdict, the price deficient. 
But the other scale is borne down, and with it the star. 
Dost know the meaning of that? ® 

Nicodemus answered in the negative. 

^^That star is named Zuben al Shemali, and means, 
the price which covers f answered the Stranger,® 


The Signs of the Zodiac, Virgo and Libra 73 

But the Nazarene is poor,^^ exclaimed Nicodemus, 
^^how can he pay the price? 

The other Decans will tell us,^^ answered the 
Stranger. Dost see these four stars placed in the 
form of a cross? 

The Pharisee nodded affirmatively. 

That is the sign of Cross — the sign of the Son of Man. 
It will soon appear in the heavens, visible in Jerusalem. 

^^How soon? interrupted the ruler of the Jews. 

When the price is paid — the transaction finished, 
replied the Stranger. 

What is the name of the cross-bar figure ? in- 
quired the Pharisee. 

The Hebrew name is Adorn, which means cutting 
off, as the angel told Daniel of the cutting off of the 
Messiah. Dost remember, Pharisee, that in the temple 
are records of the Nazarene, when a Boy He visited 
the temple and asked and answered questions? 

Nicodemus was silent. 

Dost know the question the Boy asked Hillel and 
Shammai, and they did not answer? 

Nicodemus was silent. He had read of the incident, 
and knew the details, and the very questions were pre- 
served in the record, but how did this mysterious man 
know the secrets of the temple? 

The Stranger appeared not to notice the embar- 
rassment of his host. 

I will tell thee,^^ said the Stranger, ^Hhe Boy 
Jesus asked these two great leaders — these opposing 


74 


The Shadow of the King 


rabbis — this question: ^ What is the meaning of the Old 
Testament sacrifices ? The Passover solemnities ? ^ but 
they could not answer. And now, Nicodemus, thou art 
the ruler of the Jews, canst thou answer the question of 
the Boy in the temple ? Tell the meaning of the slay- 
ing of the sacrifices, the sprinkling of blood, the burning 
of bodies, the ministry of the High Priest. 

The Pharisee was silent and uneasy. His daughter, 
Mondane, had often — especially of late — asked the 
same question. Now he was asking himself the mean- 
ing. The silence was oppressive. 

Thou wilt not expect me to communicate to a non- 
Israelite, and to one that is not even a proselyte, truths 
that belong to those in the temple! 

Was that the reason that Hillel and Shammai re- 
fused to answer the Boy in the temple? 

Nicodemus made no reply. 

In the second Decan of Libra, resumed the 
Stranger, there is a slain victim, pierced and slain 
with a dart barbed in the form of a cross — pierced and 
slain by Centaur himself. This refers to the submission 
of the Nazarene to the nation of the Jews, through its 
autocratic magistrates. If your nation reject the Na- 
zarene and refuse to follow Him, His death will be ac- 
complished by those in authority ^ but He will rise 
again — He will be crowned King. Look at this South- 
ern Cross, see how it connects with the Northern Crown. 
The one is a cross formed of stars, and the other is 
equally a crown formed of stars. The third Decan of 


The Signs of the Zodiac, Virgo and Libra 75 

Libra is the Corona Borealis, vertical over Jerusalem 
once in every revolution of the earth. The Greeks say 
that this is the bridal gift of Bacchus Ariadne, the 
woman who through her love for Theseus came to her 
death by the hand of Artemis, or, according to another 
story, was so ill-treated in her affections that she put 
an end to her own life, but was saved by the god, who 
became so pleased with her beauty that he raised her 
to a place among immortals, and gave her this crown 
of stars. This is but a clumsy version of the story re- 
corded in the primeval astronomy. Not a woman, but 
a man, even the seed of the woman, is the subject. 
It will be through His great love to mortals that He 
will come to grief, neglect, persecution, death. That 
death will be the divinely exacted price which must be 
paid in bringing the object of His love out of the dark 
labyrinth of sin and condemnation; but it will be at the 
same time at His own free will and choice. He will 
be brought up again out of death in immortal beauty 
and glory, and receive His crown. And the sign of 
that crown is these stars in the form of a crown. 

The Stranger paused and silently rolled up the 
parchment scroll, while Nicodemus meditated in silence 
upon the meaning of the two signs of the Zodiac, and 
the interpretation of his mysterious guest, who identified 
Jesus of Nazareth with the person pictured in the pri- 
meval astronomy. 

And this Jesus of Nazareth was even at that mo- 
ment calling men, for what purpose? Was it a mil;- 


76 


The Shadow of the King 


tarj call? Did He propose to gather an army under 
the guise of a teacher? Could the Nazarene and the 
Baptist be in collusion? Was this mysterious guest a 
member of the strange triumvirate? All of these and 
other questions were passing through the mind of the 
Pharisee. 

Before I depart, said the Stranger, ^Met me urge 
you to use your influence upon the Sanhedrin, to rec- 
ognize the Messiahship of the Nazarene. To reject Him 
will be the nation’s utter ruin. Beware, Pharisee, I 
warn thee. Peace abide with thee! 

^^And go with thee!^^ said Nicodemus as the Stran- 
ger disappeared from the library. 

From the upper room, Mondane watched the form 
of the Stranger, as he passed through the court by 
the fountain and down the street, until he disappeared 
in the direction of the Xystus. 


CHAPTER XII 


The Bazaars of the Sons of Annas 

HE great annual religious feast of the Jews, to 
which all good Jews were expected to come, 
was being celebrated. Jerusalem was over- 
flowing with visitors from all points of the compass. 

Pilate had strengthened the Roman guard, and evi- 
dences of military activity were to be seen throughout 
the city. The tower of Antonia was especially the 
scene of military display. 

Many rumors had reached Jerusalem concerning the 
Nazarene and the calling of men to be His followers. 

Throughout Judea the preparation for the feast had 
begun a month before. The whole land seemed to be 
in a state of preparation. A month before the feast 
(on the I5th Adar) bridges and roads were put in re- 
pair, and sepulchres whitened, to prevent accidental pol- 
lution to the pilgrims. 

Many selected this out of the three great annual 
feasts for the tithing of flocks and herds, and this must 
be done two weeks before the Passover. 

Others selected this time for going up to Jerusalem 
before the feast ^Ho purify themselves, — that is, to 
undergo the prescribed puriflcation in any case of Le- 
vitical defilement. 



( 77 ) 


78 


The Shadow of the King 


But what appealed to every one in the land was the 
appearance of the Shulchanim, — the money changers, 
— who opened their stalls in every country town on the 
fifteenth day of Adar, just a month before the feast. 
They were regularly accredited and duly authorized. 

All Jews and proselytes — women, slaves, and min- 
ors excepted — had to pay the annual temple tribute 
of half a shekel, according to the sacred standard, 
equal to a common Galilean shekel, two denars. 

Many of the priests claimed exemption from this 
tax on the ingenious plea that, according to the law, 
every offering of a priest was ordered to be burnt, 
and not eaten; while from the temple tribute, such 
offerings were paid for as the two wave-loaves and 
the showbread, which were afterwards eaten by priests. 

The rabbis opposed the priests in their construc- 
tion of this law. 

The temple tribute had to be paid in exact half- 
shekels of the Sanctuary, or ordinary Galilean shekels. 

Besides Palestinian silver, and especially copper coin, 
Persian, Tyrian, Syrian, Egyptian, Grecian, and Roman 
money circulated in the country, and hence the work 
of the money changers in the country towns ten 
days before the feast. From the fifteenth to the twenty- 
fifth of Adar, they had stalls in every country town. 
On the latter date, the first arrival of festival pilgrims 
commenced, the stalls in the country were closed, and 
the money changers opened their business within the 
precincts of the temple. 


The Bazaars of the Sons of Annas 


79 


All who refused to pay the temple tribute (except 
priests*) were liable to distraint of their goods. The 
money changers made a statutory fixed charge of 
a Maah on every half-shekel. This was called quolbon. 

If a person tendered a Sela, a four denar piece, in 
value, two half-shekels of the Sanctuary, or two Gali- 
lean shekels, he had to pay double quolbon’ one for 
his half-shekel of tribute money, the other for his change. 

The bankers’ profits amounted to a great sum in the 
circumstances of the country, for, in addition to the 
above charges, the foreign Jews arriving in Jerusalem 
went immediately to the money changers to exchange 
their foreign money for current money of the land, and 
for this, charges were made. 

There was a great deal to be bought within the 
temple area needful for the feast (in the way of sacri- 
fices and their adjuncts), or for purification, and it was 
better to get the right money from the authorized 
changers than have disputes with the dealers. 

Through the hands of the money changers,^^ the 
immense votive offerings of foreign Jews and proselytes 
passed to the temple; in fact, they transacted all busi- 
ness matters connected with the sanctuary. 

This was not the only business carried on within 
the sacred temple inclosure. It was a great accom- 
modation that a person bringing a sacrifice might not 
only learn, but actually obtain, in the temj)le, from its 
officials, what was required for the meat and drink 
offering. The prices were fixed by tariff every month, 


80 


The Shadow of the King 


and, on payment of the stated amount, the offerer 
received one of four counterfoils, which respectively 
indicated, and, on handing it to the proper official, pro- 
cured the prescribed complement of his sacrifice. 

The Priests and Levites in charge of this made up 
their accounts every evening. This led to another kind 
of traffic. Offerers might bring their sacrificial animals 
with them, and on the Mount of Olives there were four 
shops especially for the sale of pigeons and other things 
requisite for sacrificial purposes. But then, when an 
animal was brought, it had to be examined as to its 
Levitical fitness by persons regularly qualified and ap- 
pointed. Disputes were common, due to the ignorance 
of the purchaser, or to the greed of the examiner. 
A regularly qualified examiner was necessary. This 
memcheh (one approved), as he was called, was au- 
thorized to charge for his inspection from four to six 
Isar. But all trouble and difficulty was avoided by 
the regular market within the temple inclosure, where 
sacrificial animals could be purchased, having presum- 
ably been duly inspected, and all fees paid before being 
offered for sale. 

The Temple Market and the Bazaars of the 
Sons of Annas were the two names of one and the 
same place and business. The temple was profaned by 
the traffic, and great excitement often ruled the trans- 
actions of the Bazaars. 

The desecration reached its climax during the open- 
ing days of the Passover. 


The Bazaars of the Sons of Annas 81 

On the eve of the fourteenth Nisan, the eve before 
the commencement of the feast of the Passover, — the 
eve when each head of a house sought for and put 
aside the leaven ^^purging out^^ the leaven, — this mem- 
orable eve there was great excitement in the court of 
the Gentiles, especially in the precincts of the Bazaars 
of the Sons of Annas.® 

Foreign Jews surrounded the tables, and the noise 
of traffic, disputation, and curses were heard through- 
out the court. Suddenly there was a suppressed mur- 
mur and cry of astonishment, and the people of the 
court were overawed at an unexpected and unusual 
scene. 

The pale, majestic face, burning with religious in- 
dignation, was the centre of all eyes. The Galilean 
Prophet, attended by His disciples, Nicodemus the ruler 
of the Jews, and the ^'Stranger® were entering and ap- 
proaching the Bazaar. 

Pilgrims from Galilee recognized the Prophet, and 
greeted Him with joyful exclamations. The people 
from Cana, the town where water had been changed to 
wine, hastily communicated the account of the miracle 
to those around them. 

The Galilean Prophet, unmindful of the greetings 
and traffic, moved in advance, and when He had made 
a scourge of small cords. He drove the sellers, money 
changers,® sheep, and oxen out of the temple, over- 
threw the tables of the money changers,® poured out 
their money, and, turning to them that sold the doves, 
6 


82 


The Shadow of the King 


said: ^^Take these things hence; make not my Father’s 
house a house of merchandise.^^ 

The sellers of doves hastily complied. The amazed 
multitude was terrified and disarmed by the overwhelm- 
ing impression made by the zealous Prophet, who was 
so animated by holy wrath. 

All the true friends of law who had been grieved 
by this disorder were ready to defend the righteous- 
ness of the action, and thus open resistance was impos- 
sible. Indeed, it was impossible for the authorities at 
Jerusalem to openly proclaim themselves patrons of the 
disorder. The moral sentiment of the nation was with 
Jesus. He embodied the national sentiment and pro- 
test in the form and action of a prophet. 

The alarm of the temple court sounded, and a de- 
tachment of the temple police, under the command of 
the chief captain of the temple, appeared. 

Soldiers from the Fort Antonia crowded the underground 
passage and cleared the way in front of the temple, and were 
ready for action. A centurion in command of the guards 
of Pilate, as these one hundred soldiers were called, led 
* his company to the entrance of the court of the Gentiles. 

Inside, the Jewish officials gathered about the Naza- 
rene and His friends. The sight of the temple police 
and the Roman soldiers quieted the people. 

Nicodemus, as the representative of the temple wor- 
ship, addressed the Galilean Prophet. 

What sign showest Thou unto us, seeing that Thou 
doest these things? 


The bazaars of the Sons of Annas 83 

Show us the sign of your authority, demanded the 
irate voice of one of the sons of Annas. 

It is high-handed usurpation of authority, cried 
another voice. 

Show your credentials,^^ shouted another. 

Destroy this temple, and in three days I will raise 
it up,^^ calmly replied the Nazarine. 

Forty and six years was the temple in building, 
and wilt Thou rear it up in three days? 

To this there was no reply. 

The authority assumed was that of the only Son of 
the God of the temple. The theocratic magistrates, as 
representatives of the nation, must acknowledge the 
authority of the Galilean Prophet as divine, or reject 
that authority as an unauthorized usurpation. The crisis 
of the nation was at hand. 

Jesus was knocking at the nation’s door for the rec- 
ognition of His Messianic authority. 

To destroy the temple, as the Jewish nation cer- 
tainly would, by disowning the authority of the Naza- 
rene and resisting His acts of reform, the culmination 
of such a force would result in the crucifixion of the 
Nazarene — the destruction of His Temple, — body, — then, 
in such a contingency, in three days He would raise it 
again. 

The prophecy of His resurrection was the proph- 
ecy of the sign given of His authority for the do- 
ing of the things complained of by the Jewish authori- 
ties. 


84 


The Shadow of the King 


No resistance was offered by the people to the ac- 
tion of Jesus, even the remonstrances of the priests were 
not direct, but in the form of perplexing questions. 

This purging the leaven from the Father’s House 
was a declaration of the Messiahship of Jesus. His re- 
jection would be the rejection of Him as the Messiah. 

The Messianic call to the nation was sounded; it 
must accept or reject that call. 

The Nazarene looked around the empty Bazaars, and 
moved toward the way of exit of the worshipers. It 
was the rule when entering the temple to pass in by the 
right, and when leaving it to go out by the left hand. 
Exit by the right entrance on this occasion would have 
been almost impossible, as the Royal Tyropean Bridge 
was crowded with excited people, who were being forced 
back by the Roman guards. 

Passing around by the Beautiful Gate and the North 
Side Gates, the Nazarene and His disciples, preceded 
by the ^ Stranger and Nicodemus, walked unmolested 
toward the exit nearest Antonia. 

The excited people of the court followed, murmur- 
ing approval and censure. 

Standing in the entrance near Antonia was the 
Roman centurion, who approached the Stranger 
and Nicodemus, as they were nearing the way of 
exit. 

The Stranger spoke a few words to the centurion, 
who bowed and retired to one side; at the same time 
his soldiers divided, and the bn© thus formed by the sol- 


The Bazaars of the Sons of Annas 


85 


diers facing each other was passed quietly by the Naz- 
arene and His followers. 

Then the soldiers blocked the way of exit, until the 
north side was crowded with worshipers leaving. In a 
few minutes, the way was open and the crowd quietly 
left the temple. 

The Nazarene and His followers were now beyond 
the temple hill. The soldiers had entered by way of 
the underground passage. Fort Antonia. The temple 
police had separated. 

Night was approaching. 

The Stranger’^ and Nicodemus walked slowly, arm 
in arm, down the temple hill, and separated — Nicode- 
mus in the direction of his home, the Stranger in the 
direction of the Herodian palace. 


CHAPTER XITI 


The Dance of Death 

HE presence and activity of Jesus in Jerusa- 
lem at the Passover determined the Pharisaic 
party to take active measures against Him 
and John, His forerunner. The Mysterious Man who 
had failed in influencing the Sanhedrin, through Nico- 
demus, to acknowledge the Messianic authority of the 
Nazarene, was also included in the evil purposes of the 
dominant ecclesiastical party; but the man’s friendly 
relation with Pilate placed him beyond the possibility 
of personal violence. 

The first plan of the Pharisees, the one suggested 
by Caiaphas, was to create a strife between the fol- 
lowers of John and those of Jesus. The followers of 
both men were regarded by the Pharisaic party as hon- 
est, yet ignorant men, who desired reformation in life 
as well as ceremonial worship. 

Caiaphas, the high priest, and son-in-law of Annas, 
whose sons owned the temple market, known as the 
Bazaars of the Sons of Annas — this astute Caiaphas 
attempted to create an estrangement between the fol- 
lowers of John the Baptist and the followers of Jesus. 

Caiaphas proposed a question of purification.^^ A 
trusted rabbi was sent to John while he w^as recruit- 
ing men at Enon, near Salim. This rabbi proposed a 
( 86 ) 



The Dance of Death 


87 


question about purifying, and there arose a question 
between some of John’s disciples and a Jew about puri- 
fying. These disciples, who were thus temporarily dis- 
turbed and their jealousy for John aroused, went unto 
him and said: Rabbi, He that was with thee beyond 
the Jordan, to whom thou bearest witness, behold, the 
same baptizeth, and all come to HimJ^ 

John realized the motive of the Jew who had pro- 
posed the question, and allayed the rising feeling of 
his followers toward Jesus by answering the com- 
plaint of his men: ^Hf He whom I baptized is draw- 
ing all men unto Him and is conferring upon them 
spiritual gifts greater than I conferred, it is because 
His spiritual power, heaven-bestowed, is greater. For, 
in the spiritual realm, no man can usurp; no man can 
receive what heaven does not give.^^ 

After this, Caiaphas insinuated to John that the 
Galilean was neglecting him, and gathering the peo- 
ple, even seducing the followers of the Baptist him- 
self, and had adopted, or stolen, the distinctive badge of 
his teaching — baptism. But the high priest failed in 
his attempt to estrange John from Jesus. 

Herod Antipas whose dominions embraced in the 
north, Galilee west of the Jordan, and of the lake of 
Galilee; and in the south, Perea, east of the Jordan, 
was diplomatically approached by Caiaphas. The high 
priest also communicated a warning note to the te- 
trarch Philip, intimating that there was a secret under- 
standing between Jesus of Nazareth, John the Baptist, 


88 


The Shadow of the King 


and a Mysterious Diplomat, all of whom were engaged 
in mobilizing the people for the purpose of a combined 
assault upon Jerusalem and the Roman authorities. 

Herod Antipas resided in Perea, at Machaerus, where 
he had a palace. He was afraid of the influence of 
John over the people, and afraid of the people, because 
of their love for John. John had declared the mar- 
riage of Herod Antipas with Herodias unlawful, and had 
incurred the displeasure of both Herodias and Herod. 

Herodias had aroused the fears of Herod Antipas 
by suggesting the purposes of John as being inimi- 
cal to his reign. John was gathering an army and 
would stir up a rebellion in his dominions. 

Caiaphas, knowing the superstition of Herod Antipas, 
used that also as a means of arraying him against John. 
The dominant ecclesiastical party — the Pharisees — had 
spies in all the little courts of Roman authority. They 
carefully compared the influence of John and Jesus with 
the people. It was a part of the secret duty of these 
spies to report the number of followers of each as as- 
certained by the count of public baptisms, as they oc- 
curred daily. 

The Jew sent by Caiaphas to John had charge of 
all the spies. He was the chief spy of Caiaphas. 

When Jesus knew that the Pharisees had heard that 
He made and baptized more disciples than John, He 
left Judea, and departed again into Galilee. 

Herod Antipas had jurisdiction over Galilee, and 
the spies of Caiaphas followed Him. 


The Dance of Death 


89 


Desiring to get Him to return to Judea, they feigned 
themselves just men, and, as professed friends, said: 
^^Get Thee Out, and depart hence; for Herod will kill 
Thee.» 

John the Baptist had been in prison about ten 
months. His followers oscillated between Machaerus 
and Capernaum. Any hope of their master’s vindication 
and deliverance lay in the possibilities involved in the 
announcement he had made of Jesus as the Christ. 

Was Jesus the Christ ? 

This was the great question of the Jews. How 
could Jesus eat with publicans and sinners, and not 
rescue the faithful John from the horrors of the dungeon 
of Machaerus ? 

The spies of Caiaphas attempted to win over to their 
party the whole body of the disciples of the Baptist. 
Caiaphas appealed to the national religion of the Jews. 
The Caiaphas party used the argument of fasting and 
prayer to the disciples. 

Jesus is not the Messiah, they said, else He would 
liberate John. He was not loyal to Moses, else He 
would fast. Instead, He feasts with publicans and sin- 
ners. 

The argument did not fail of its effect, for the dis- 
ciples of John went to Jesus with the question: ^^Why 
do we and the Pharisees fast oft, but Thy disciples fast 
not ? 

The reply of Jesus was said to be evasive and in- 
conclusive, by the Pharisees. 


90 


The Shadow of the King 


It was the birthday of Herod Antipas, and the royal 
palace was brilliantly lighted. The distinguished guests, 
courtiers, generals, and Galilean nobles, were in attend- 
ance. 

Mirth and rejoicing ran high, the banquet was spread 
with every ostentation of luxury, and the wine flowed 

In the midst of the revelry a Galilean nobleman, 
after congratulating Herod Antipas upon his reign and 
the general condition of his realm, mentioned the name 
of John the Baptist. 

He is a Nazarite,^^ said a courtier, I wonder if 
he would not drink wine at the birthday banquet of our 
noble Herod. 

He has been in prison a long time,^^ exclaimed a 
guest, — the Jew spy of Caiaphas, — I should like to 
see him and hear what he has to say about his king- 
dom that he preached about. 

I suppose, said another, ^^he is realizing that he 
is decreasing, and that his Friend of whom he proph- 
esied, is increasing. 

^^Has the Nazarene ever visited him in prison? * 
asked a lord. 

replied Herod Antipas, ^^and I understand 
that John thought for a while he had made a mistake 
in pointing out the Galilean as a King. He had not 
visited him in prison, I suppose unwilling to run the 
risk, and John, whose disciples seem to live on the road 
from Machaerus to Capernaum, sent some of his follow- 


The Dance of Death 


91 


ers unto Him, inquiring whether He was the Messiah 
of the Jews, or were the people to look for another. 

What was the answer? eagerly inquired a chorus 
of voices. 

I do not know, but I think John was satisfied with 
the answer, said Herod Antipas, emptying a goblet of 
wine. 

If it would please the king,^^ said a guest rising 
and addressing Herod, the company would like to see 
the ^Prophet of the Jordan.^ 

It would be a diversion and recreation for him, and 
one that he would enjoy, the exchange from the prison 
to the palace, continued the guest as he resumed his 
place at the banquet table. 

Herod gave orders for the prophet to be led into 
the banquet room. 

Discussions continued regarding the political ques- 
tions of the day — the strained relations between Herod 
Antipas and King Aretas, and the personal and politi- 
cal differences between Herod Antipas and Pilate, all 
the guests taking the side of their host. 

John the Baptist coming into the vicinity of Herod’s 
dominions had rebuked Herod for all the evils he had 
done, and the king had imprisoned him, intending to 
put him to death, but was- afraid of a revolt by the 
people, for they considered John a Prophet, although 
he performed no miracles. 

The guests in the banquet hall were variously af- 
fected at the prospective appearance of the imprisoned 


92 


The Shadoiv of the King 


prophet, and by the time they had been served again 
with wine, the doors opened and John, pale, emaciated 
and weird-looking, with his long hair reaching almost 
to his knees, entered, guarded by two soldiers. The 
brilliant light of the palace blinded him, it being such 
a contrast to the darkness of his dungeon. 

There was a suppressed hum of voices in undertone, 
and exclamations of awe when the prophet made his 
entrance. 

Herod was visibly frightened at his appearance, and 
resorted to wine to steady his nerves. 

The company, said Herod Antipas, in trembling 
tones, addressing John, desired to see thee, and pre- 
vailed upon me to have thee brought into the palace. 
This is the king’s birthday, and the hospitalities of the 
evening are free to thee, and what thou mayst have to 
say is awaited, ready to be received by the guests. 

There was a painful silence, intensified as John gazed 
at the company. 

The wine I drink, said John in reply to Herod 
Antipas, is not like that men of earth drink, but the 
wine of the kingdom of heaven. The higher faculties 
of my being are specially consecrated to God, who cares 
for me and keeps me from all evil.^^ 

What about your King,^^ exclaimed Herod Antipas, 
whom you proclaimed ? Does He visit you in your 
prison? 

Not as you understand visiting, replied John; His 
spirit abides with me always. 


The Dance of Death 


93 


Is He still your King? inquired a lord. 

Yea,^^ answered John, my King, because He rules 
in my heart. Your Judge, because to Him you are to 
give an account for the deeds done in the body — yea, 
for every idle thought entertained, or word spoken. 

When will He ascend His throne? asked Herod 
with a grim smile. 

^‘Already, said John, He has ascended in the hearts 
of many loyal subjects, over whom He rules in love and 
righteousness. The powers of evil and darkness that 
now banquet here in riot will lift Him upon His throne 
soon.^^ 

There was an uneasy movement and protesting mur- 
mur among the banqueters. 

What report did your King make,^^ asked Herod 
Antipas, when you sent to inquire whether He was 
the King, or were the people to look for another? 

The fulfillment of the prophecy,^^ said John, the 
poor hearing the Gospel, the blind receiving their sight, 
the lame walking, and all things written of Him by 
Isaiah the prophet actually being fulfilled. 

Do you intend to rule with your King? asked 
Herod Antipas. 

^^Not on earth, answered John, ^^but up yonder, 
and the Baptist pointed upward with his long bony 
finger. I thought, continued the Prophet of the 
Jordan, until recently that He would reign with power 
over all the nations with a rod of iron; but now I feel 
I am standing on the threshold of another world, and I 


94 


The Shadow of the King 


see He is to rule in love in the hearts of all who re- 
pent and love Him. He will be the Judge of this com- 
pany. May He have mercy upon your souls! 

^^Your King ought to secure your release, inter- 
posed a nobleman. If our king, Herod, is not your 
king, how does your Galilean King do you any good 
leaving you in prison? 

He will release me soon,^^ said John. ^^He abides 
with me in spirit in my prison, which I prefer to this 
palace, because it is His will that I suffer the powers 
of evil.^^ 

Would you rather retire to your prison than re- 
main? inquired Herod Antipas, who was becoming 
uneasy at the words of the Prophet. 

^^Yea,^^ answered John, find no joy here,^^ and at 
a sign from Herod the two soldiers conducted the Bap- 
tist to his dungeon. 

The revelry continued. 

The company, at last overcome with wine, were next 
greeted unexpectedly by the appearance of Salome, the 
beautiful daughter of Herodias, the wife of Herod An- 
tipas. 

The king’s adopted daughter danced before the com- 
pany, greeted with applause from all. Herod Antipas 
was especially pleased with her music and dancing. 

Calling her to him, Herod, after drinking to her 
health, cried out before the whole assembly: — 

Salome, for this music and dancing thou hast de- 
lighted the king and all his guests. Now ask whatever 


The Dance of Death 95 

you wish and I will grant it, even to the half of my 
kingdom. 

To the half of thy kingdom? exclaimed a num- 
ber of voices. 

Herod Antipas arose! 

This was the signal for the company to stand up. 

Salome was overcome with surprise and joy, and the 
musicians who were concealed behind flowers and festoons 
in different parts of the banquet room forgot themselves, 
and stood with surprise and wonder upon their faces. 

Herod Antipas repeated his promise to Salome with 
an oath, urging the damsel to name the gift. 

Taking advantage of the excitement of the occasion, 
Salome, with a bow to the king, hastily withdrew. 

Herod Antipas was about to send for the maiden, 
when she reappeared. 

What will you ask the king? cried Herod. 

Give me here,^^ cried the maiden in a clear, silvery 
voice, ^^give me here John Baptist’s head in a charger! 

There was a sudden cessation of revelry, and a pain- 
ful silence ensued. 

Salome repeated her wish. 

The king was evidently sorry and perplexed, and 
the company cheered the maiden, who repeated her 
wish a third time. 

Herod hesitated, and was pale with excitement. 

Remember thy oath,^^ cried Salome. 

The king’s oath! The king’s oath!^^ cried the lords 
of Galilee. 


96 


The Shadow of the King 


Thy mother, Herodias, hath prompted thee, Salome, 
said Herod in a tone of sorrow. 

The oath! The oath!^^ cried the lords in a loud 
chorus of voices. 

Just then Herodias appeared in the entrance, ac- 
companied by two of her maids, and Herod seeing her, 
gave orders to the executioners to bring the head of 
John the Baptist in a charger and give it to the 
dancing girl. 

The company, maddened by excitement and wine, 
drank to excess, and an uproar was only averted by 
the appearance of the Roman executioner bearing the 
ghastly-looking head, the long hair matted in the warm 
blood of the Baptist. 

The company was silent, the weird face producing 
a sobering effect upon the guests of the palace. 

He was asleep,^’ explained the executioner, present- 
ing the head to Herod Antipas. 

Give it to Salome, gasped Herod wildly. 

The command was obeyed, and Salome, carrying the 
head in the charger, walked triumphantly toward Herod- 
ias, and mother and daughter disappeared. 

The dance of death was ended. 

The revelry ceased. The lights were put out. The 
guests departed. The banquet hall was deserted. The 
Prophet of the Jordan was dead, and Herod Antipas 
sought his chamber, dismissed all of his attendants, 
and was — alone! Yet — not alone! 

Dark visions and dreams disturbed his slumber. 


CHAPTER XIV 


The Decision of the Great Council — Jesus 
OF Nazareth is a False Messiah! 

us had addressed himself in the first place to 
the poor and the oppressed, drawn to them 
both by the impulse of His heart and the 
democratic character of the theocracy. The hostility of 
the higher classes was aroused by His necessary op- 
position as a moral reformer to their immoralities; as 
a friend of the people, to their contempt of the people 
and bad influence over them; as the founder of a relig- 
ion, against the degenerate orthodoxy of the Pharisees 
and the unbelieving rationalism of the Sadducees. 

As time went on, the Nazarene by word and action 
collided with the representatives of the ancient order of 
things. He gave many public rebukes to the sins of 
the scribes and Pharisees, came into conflict with them 
by healing on the Sabbath, and excited the anger of 
the Jews by asserting His religious position and dignity 
at Jerusalem. His claim to be the Messiah, which con- 
tinually grew more prominent, caused distrust even to 
well-intentioned statesmen, on account of a series of un- 
fortunate popular tumults which had taken place before. 

This class considered the peaceful life of the people, 
even in their degradation, to be better than a desperate 
conflict with the Roman power. 

7 



( 97 ) 


The Shadow of the King 


This anxiety was allayed by the method which Jesus 
adopted to improve the people radically — working from 
within out — and by His abstinence from all political 
measures. 

To some, however, this appeared only as a mask and 
preparation, for the people believed only in a political 
Messiah, and every announcement of a Messiah, whetnev 
public or private, excited political hopes. 

The upper classes, like Nicodemus and Joseph of 
Arimathaea, were collected together in the great Coun- 
cil, which, though a recent institution, and not in ac- 
cordance with theocratic laws, yet, according to its 
position, claimed to be the highest organ of the national 
will, and to have the power of deciding upon the claims 
of prophet and Messiah. 

The national view was that this council must either 
accept as Supreme Master Him who claimed to be Mes- 
siah, or pronounce sentence upon Him as usurper. The 
true decision, however, lay with the people themselves. 
So long as the contest was waged with spiritual weapons, 
by influence upon the people, the victory inclined to 
the Messiah. But this very oflBce of Messiah, which had 
opened for them a path, might become fatal to Him. 
since it was natural that all who believed in Him should 
expect that He would establish a splendid temporal king- 
dom. If it was not the purpose of Jesus to satisfy this 
hope, it was to be expected that the majority would 
forsake one who, in the popular opinion, was a false 
Messiah, as soon as the state authorities determined on 


The Decision of the Great Council 99 

bloody measures — authorities which, however hated and 
opposed, yet retained the power and respectability which 
belonged to an established priesthood. This was the 
reasoning of the Jewish diplomats. 

Having compassed the death of John the Baptist, 
the Pharisees were surprised at the result of the death 
of the Prophet upon the people. The Galileans were 
almost in a state of revolt, and the subjects of Herod 
Antipas were ready for revolution. 

All hope of effecting an estrangement between the 
followers of the Baptist and the Nazarene was now lost. 
The death of John caused his disciples to look to the 
Nazarene. 

John the Baptist, as a disturbing factor, was now 
eliminated from the problem of the state ^authorities. 
The nation was to deal now with the Nazarene. A re- 
jection of His claims as the Messiah was desired by the 
Jewish authorities. 

After the death of John, when the populace turned 
toward the Nazarene as the embodiment and represent- 
ative of the religious and political hopes of the peo- 
ple, the great Council was summoned to consider the 
claims of Jesus of Nazareth to the Messiahship of the 
Jews. 

The Nazarene had chosen from among His disciples 
who gradually collected around Him twelve Apostles in 
order that they, as His confidential companions, inti- 
mately acquainted with His doctrine and life, might be- 
come His special agents in announcing the kingdom of God. 

L.of C. 


100 


The Shadow of the King 


The condition of becoming an Apostle was to leave 
all, but still did not prevent them, when not employed, 
from working with their relatives and living with their 
families. 

The Messiah chose seventy disciples as confidential 
friends of a second order, and sent them out before 
Himself. 

After the accession of Herod, the Sanhedrin became 
a shadow of itself. It was packed with Sadducees and 
priests of the king’s nomination, and with doctors of the 
common law, whose only aim was to pursue in peace 
their subtleties; who had not, and, from their contempt 
of the people, could not have, any real sympathy with na- 
tional aspirations; and whose ideal heavenly kingdom was 
a miraculous, heaven-instituted, absolute rule of rabbis. 

Neither Herod nor the procurators desired to abolish 
the Sanhedrin. To this great Council was left the ad- 
ministration of justice, especially in all that might be 
connected with purely religious questions. 

The high priest was the creature of Roman appoint- 
ment and was the real head and representative of the 
Jews. He always presided in important investigations. 
The presidency of the Nasi was reserved for legal and 
ritual questions and discussions. 

The Sanhedrin assembled in extra session. Caiaphas 
presided. 

In session, the Council sat in the form of a half cir- 
cle; the vice-president — Father of the House of Judg- 
ment — sat at the right hand of Caiaphas. 


The Decision of the Great Council 101 

The session was opened in the usual way, although 
there was evidence that the high priest desired a short 
session. 

Caiaphas addressed the Council and stated the ob- 
ject of the convocation. It was to pass upon the claims 
of Jesus of Nazareth as Messiah. 

The members by vote were to decide the question. 

Is Jesus of Nazareth the Messiah of the Jews? 
asked Caiaphas. 

Nicodemus arose, and, by permission of Caiaphas, 
addressed the Council. 

Men, Fathers, and Brethren: We are assembled, as 
explained by our president, to examine and decide upon 
the claims of Jesus of Nazareth as the Messiah. 

^^We know that He is a Teacher sent of God, for 
no man could perform miracles, except God was with 
him. The miracles are not denied by us, and the argu- 
ment of some that He derives His miraculous power 
from ^ Beelzebub,^ is so utterly inconsistent with His life 
and teaching that I deem it unnecessary to notice. 

^^As to the Messiahship of Jesus of Nazareth, we 
have the explicit claim of the Nazarene Himself. 

Can He who does miracles and who is known by 
us to be a Teacher sent of God, with authority, and 
whose authority, and whose badge of authority is His 
miraculous power — can He be mistaken as to His claim? 
Can He put forward a false claim? 

He must be mistaken, or is a false Messiah, or He 
is the Messiah of God. 


102 The Shadow of the King 

^^Are you prepared to say that He is not the Mes- 
siah? 

The records in the temple that were not de- 
stroyed by Herod, with the genealogies, show, as we all 
know, that He is of the royal house of David. 

The wise men — members of the Magi — who fol- 
lowed His star and worshiped Him, and who were the 
cause of Herod summoning our fathers, who then com- 
posed the Council, to report to him where the Messiah 
was born — is not this history recorded in the archives 
of the temple? 

Have we not the record of the massacre of the in- 
fants — the male children of Bethlehem, who were two 
years of age and less? Are not the prophecies of Simeon 
and Anna in the temple, upon the occasion of His pres- 
entation there, — are not these records accessible? 

Was not John the forerunner of Jesus; was not 
he sent of God; and did he not point out Jesus as 
the Messiah? 

Are we not fighting against God when we en- 
deavor to discount the claim of the Nazarene? 

If we recognize Him as the Messiah, He will de- 
liver our nation. 

If we reject Him, God will chastise our nation, 
and we shall be a byword among the nations of the 
earth. 

I grant you that He is not the Messiah in the 
sense and in accordance with the hopes and expecta- 
tions of the nationalists, and for that reason our great 


The Decision of the Great Council 103 

Council, as the highest organ of the national will, ought 
to receive Him as the Messiah of God. 

How He will restore the Kingdom of Israel, I 
know not; but the responsibility will be upon Him as 
the Messiah to deliver our nation, if we, as the theo- 
cratic magistrates of the nation, accept and receive Him 
as the Messiah. 

If necessary, and should He elect the method of 
force in occupying the throne of Caesar, He can add 
the armies of heaven to the host of Judea. 

I confess that I do not know the plan of Jesus. 
He has accepted as His own God’s plan in behalf of 
mankind, and will found a kingdom of heaven, in our 
nation, and then, by it, unite humanity, by means of 
love, into lasting communion, and thus become its Savior, 

I do not believe the Nazarene has a political ob- 
ject and that He is using religious motives merely as 
a means to this end. He refuses to be forced into the 
kingship by the people, because our law imposes upon 
us theocratic magistrates, as the representatives of the 
nation’s will, the necessity of passing upon the claims 
of Jesus of Nazareth, as Prophet and Messiah. 

I believe he desires to effect the moral and re- 
ligious regeneration of our nation, and renew, thereby, 
the outward glory of the theocracy, which will gradu- 
ally draw all nations into it. 

If we recognize the Nazarene as the Messiah, it will 
depend upon Himself to accept or refuse any other than 
spiritual authority. 


104 


The Shadow of the King 


In any event we have everything to gain and noth- 
ing to lose in accepting Him as the Messiah. 

He has never laid claim to the government of the 
state, nor has He given His Apostles commission to ex- 
ercise lordship on earth in the manner of earthly kings, 
yet He wishes to redeem His country by sowing broad- 
cast the seeds of virtue, and to renew the national 
character of our people. His plan, I believe, is a moral 
reformation and a spiritual kingdom. 

Caiaphas, the high priest and president of the San- 
hedrin, arose. 

Nicodemus, in obedience to this recognized author- 
ity of the president, took his seat. 

The eyes of the assembly rested upon the ruler of 
the Jews for a moment, and then upon the high priest. 

A deep silence prevailed. 

At last Caiaphas spoke. 

Men, Fathers and Brethren: We are here to decide 
upon the claims of Jesus of Nazareth to the Messiah- 
ship of the Jewish nation; not to hear arguments in favor 
of the recognition of one who puts forward such a claim. 

^^Are we ready to plunge our nation into war? Can 
we recognize the Nazarene, and thus let loose the zeal- 
ots and invite destruction? 

^^We are ready, according to our custom, to reg- 
ister our decision by votes, for it is presumed that repre- 
sentatives of the national will are prepared to express 
that will, when called upon, without enlightenment from 
any one. 


The Decision of the Great Council 105 

We are assured that this Jesus is the Son of Joseph 
the Carpenter, and born of Mary, and that He declares 
Himself the Son of God, and a King, and not only so, 
but attempts the dissolution of the Sabbath and the 
laws of our fathers. 

Moreover, He has spoken against the temple, and 
proposes to supersede the legislation of Moses. 

Can He who is born of fornication be the true 
Messiah? 

Caiaphas paused. 

There were movements among the members that in- 
dicated friendship and hatred for the Nazarene. The 
question of the high priest revealed the friends and 
foes of Jesus. 

Several members of the Sanhedrin arose! ' 

It was a custom then that when as many as seven 
members arose, even the president of the Sanhedrin 
must recognize them, and although he should be ad- 
dressing the Council, he must give way to this number 
of witnesses. 

Caiaphas was pale, but controlled himself, and sub- 
mitted to the unexpected appearance of the seven. 

The seven were all old men, and the first who arose 
was to speak for all the witnesses. 

This was Eleazer. 

We cannot say,^^ said the aged Sanhedrist, that 
He was born through fornication, but we know that 
His mother, Mary, was betrothed to Joseph, and SO He 
was not born of fornication, 


106 


The Shadow of the King 


^^How could the pure come from the impure? Love 
is not born of lust, and the Nazarene is the embody- 
ment of love and purity. 

The answer and testimony of the seven to the be- 
trothment of Mary, and the question of Eleazer, seemed 
to satisfy the friends of the Nazarene. 

Caiaphas made no reply, but ordered the two scribes 
to take the vote of the Council. 

This order forbade any conversation, or even move- 
ment, upon the part of the Sanhedrists. 

The vote was taken in silence. 

Caiaphas announced the decision. 

Jesus of Nazareth is a false Messiah! 

The nation through its national representatives have 
rejected Jesus as Messiah. 

Caiaphas touched the golden bell. 

The members arose in silence. 

He touched the bell a second time, the signal for 
the members to retire in silence. 

The Sanhedrin was dismissed. 

Annas and Caiaphas were victorious. 

Annas, the father-in-law of Caiaphas, ruled in the 
temple as high priest when He whom the Council had 
just proclaimed a false Messiah appeared at the age of 
twelve among the Jewish doctors. 

The aged Annas, assisted by Caiaphas, walked slowly 
from the Council chamber. 

Nicodemus and Joseph of Arimathgea, with bowed 
heads, walked side by side. 


The Decision of the Great Council 


107 


These two conservative statesmen believed that the 
destiny of the nation was sealed in the action of the 
Sanhedrin in rejecting the Nazarene as the Messiah of 
the Jews. 

Outside, the storm, which suddenly and unexpect- 
edly arose, raged with ominous threatening. Louder 
and louder the thunders roared, and the lightnings 
flashed in sheets, while the wind blew and the rain de- 
scended. 

God is displeased with the action of the Sanhe- 
drin,^^ said Nicodemus. 

^^Woe, woe, be unto our nation! answered the mer- 
chant. 

The two men were silent. 

At last the storm ceased. 

Nicodemus and the merchant separated with sad 
hearts and filled with anxious forebodings for the na- 
tion. 


CHAPTER XV 


The Vision of the Messiah 

^^Mondane to Caspar: — 

)u hast read my mind and heart, for I do de- 
sire thee to be always near me, and I do feel 
at rest in thy presence. I did think I could 
learn to love the ^son of Annas,^ but since I saw thee 
and heard thy voice, I know not why, but I think of 
no one but thee. It is true a gulf separates us, for 
thou art not of the race of Abraham. Besides, my peo- 
ple look upon thee with mystery, and thou art a mem- 
ber of the Magi — a wise diplomat, reserved to all but 
me, a plain Jewish maiden. 

^^The gulf is wide and deep, for I am under a vow, 
and thou art in possession of a mission, and art not free 
until that mission is ended, and thou hast said contin- 
gencies over which thou hast no control will determine 
the time when the mission ends. 

^^Thou hast spoken so often of my father’s reserve in 
reference to the identity of the Messiah and the Naza- 
rene, and hast prevailed upon me to tell thee the secret. 
The Nazarene is poor — of humble parentage, and Naza- 
reth is looked upon as an evil place, and the term, 
as used by most of my people, is a term of reproach. 
Caiaphas and the priests think of the Nazarene as an evil 
( 108 ) 



The Vision of the Messiah 


109 


one in league with Beelzebub. They attribute the 
power of the Nazarene to an evil alliance with the 
prince of demons. 

The Sanhedrin has decided by vote that He is a 
false Messiah, and the house of Nicodemus is, at present, 
under the ban of Rabbinism. My father pleaded the 
cause of Jesus of Nazareth, and those in authority are 
estranged from him and our house. They think a na- 
tional crisis is at hand, and the high priest says that it 
is better that the Nazarene die than the alternative of 
the Romans further reducing the nation. My father’s 
name, Nicodemus, is, as you know, Greek. Mother’s 
name was Rachel, a sister of the merchant Joseph of 
Arimathasa. Thou knowest she died four years ago. 
My mother’s sickness was long, and she only desired 
to live to see the Messiah. It was her visions and 
words of prophecy and blessing that causes the reticence 
of my father as to the identity of the Nazarene and 
the Messiah of the Jews. I will tell thee of the cir- 
cumstance. It was the day she fell asleep. We were 
alone and I had just finished the book of the prophet 
Isaiah, reading aloud from the parchment. Mother was 
quiet some time after I had put aside the book, and a 
strange look came over her face, and I was afraid. 
Presently she called me to her couch, and taking my 
hand in her own she said: Wirgo,^ — that is my name, 
Virgo, Ghe Virgin,^ the same Roman name thou didst 
read to me from the ^scroll of the heavens,^ — Wirgo,^ 
said mother, ^I have desired to see the days of the 


no 


The Shadow of the King 


Son of Man,^^ whom thou readest about from Daniel 
and Isaiah, but I dreamed about Him — saw Him in a 
vision of the night when the house of Nicodemus was 
at rest, and a voice said unto me: Rachel, thou shalt 
not see the days of the Son of Man, but thy daughter, 
Virgo, will live to see those days, and the Son of Man 
— the Messiah.^^ ^ The voice,^ continued mother, hold- 
ing my hand in both of hers, Hhe voice gave me a 
new name for thee, my child. Virgo is thy name, but 
from henceforth thou shalt bear the name, ^^Mondane.^^ 
Our rabbis,^ continued mother, do not understand the 
Scripture. The Messiah is to be a suffering Man of 
Sorrows,^^ just as Isaiah saw Him and describes His 
sufferings. He will be rejected by our nation.^ 

^'How prophetic this prediction made four years ago! 
Who would have thought four years ago that our great 
Council, in its action, would substantiate the dying 
words of the mother of Virgo, the wife of Nicodemus. 

^ He will be rejected by our nation, and killed,^ 
continued mother, and then her face became radiant 
with light. She drew me nearer to her bosom, and con- 
tinued: ^I saw Him in a dream, surrounded by a mul- 
titude of sick, lame and halt, blind, and palsied people. 
He touched the sick with His white hand, and they were 
made whole. His face was full of tenderness, and all 
eyes rested upon Him. Then I saw Him in the temple, 
driving out those who sold doves, and clearing the Ba- 
zaar of the Sons of Annas. Thy father, together with 
a strange man, came upon the scene, with the temple 


The Vision of the Afessiah 


111 


police, and the soldiers from the tower drew near. Nico- 
demus questioned Him as to the authority for such acts 
in the temple. Then I saw, but heard no more. Next, 
I saw Him in the upper room. It was night, and thy 
father sought an interview with Him. I heard the con- 
versation. He is to be lifted up as Moses lifted up the 
serpent in the wilderness.^ 

Just as mother paused as if to rest, my father Nico- 
demus entered the room, and stood near her couch. 
^ Mondane, my child, I see Him now,^ cried mother, 
releasing her hands from mine, and extending them 
toward the east window. 

^ Hast aught happened, my child, since I left thee 
at the ninth hour?^ asked father in a trembling voice. 

strange change has come over mother,^ I replied. 

^ Why doth Rachel dall thee Mondane?^ asked 
father. 

I explained to father the change, and related 
mother’s dream and vision to him, and how mother gave 
to me the new name, ^ Mondane.^ 

^ Blessings be upon my Rachel,^ exclaimed Nico- 
demus. 

Mother was silent and still. 

^And thou, my child, thou shalt always bear the 
new name, Mondane,^ continued father, after a pause, 
as he kissed me on my cheek. 

Mother was sleeping. 

^^After a time she awoke, and we lifted her head, 
see him now, my child. Do you not see our Mes- 


112 


The Shadow of the King 


siah? See! His arms are extended toward me! Look! 
He comes near and beckons me! Dost thou not see 
Him, Mondane? Dost thou not hear Him call thy 
mother, Rachel? See!^ 

Mother seemed exhausted. 

Her eyes were fixed. 

^^She said no more. 

Just as the sun passed below the mountain, the 
mother of Mondane, the wife of Nicodemus, fell asleep. 
And since her death I have been alone, until I saw 
thee and heard thy voice. 

There are questions I would like to ask, for I must 
believe in mother’s vision. But how is it that my peo- 
ple have failed to interpret the meaning of the prophets 
and the sacrifices? Thou hast often told me the Naza- 
rene was the fulfillment of the meaning of all the sac- 
rifices. But why dost thou, a man not of our race, how 
does it come that thou knowest the correct meaning, 
and my people, to whom the Holy Oracles were com- 
mitted, how is it that they have failed to understand? 
Did the teaching of the Levitic economy fail in leading 
the minds of our rabbis to the truth? Or are our 
rabbis, under the influence of Beelzebub, led astray by 
a false interpretation of the Scripture? Thou readest 
the scroll of the heavens, and sayest that the heavens 
are a commentary upon the Scripture, but why are our 
people denied access to the primeval astronomy? It is 
true. Job was not of our race, but our people possess 
his writing, and he was versed in the lore of the heavens. 


The Vision of the Messiah 


113 


But I must not detain thee longer with my questions, 
and will not write thee more in this epistle. 

Peace be with thee, and I trust thy affairs will 
permit thee to visit the house of Nicodemus soon. Till 
then, farewell. 

Caspar to Mondane: — 

The epistle of thine came to me by the hand 
of thy trusted slave. I hasten to reply notwithstand- 
ing I am expected to be present at the Roman proc- 
urator’s to-day. Procula, the noble wife of Pilate, hath 
invited me, and the Roman governor desires to confer 
with me concerning some matters of state. Pilate and 
Herod are no longer friends and I think he fears the 
influence of Herod with CaeSar, and, desiring to retain 
the proconsulship, Pilate hopes to enlist my influence at 
the Roman court in his favor. As between Herod and 
Pilate, I favor the latter, and because of the noble Pro- 
cula, I am more solicitous for him. 

The Galileans are almost ready for revolution. 
Ever since John was cruelly beheaded by Herod, at 
the instigation of Herodias, the affairs of his kingdom 
have assumed a serious aspect. 

^^The Nationalists are holding secret meetings, and 
one of my emissaries reports that the ^ son of Abba ^ — 
Barabbas, as his followers call him — is ready to lead 
an armed assault against the Romans. 

^^Thou hast acknowledged my power of discerning 
thy thoughts in reference to me. There is no mys- 
8 


114 


The Shadow of the King 


tery in this; my thoughts toward thee were the same 
as thine toward me. Mine were intense, and this in- 
tense thought and feeling of mine, aided by my pres- 
ence, was the occasion of the development of the same 
latent feeling in thy mind and heart. This is the reve- 
lation of the mystery, but why the same feeling pos- 
sesses us is a larger and deeper question, which I care 
not to write about in this epistle. Thou hast referred 
to the fact of a gulf between us. True. True, I am 
not of the race of Abraham, neither was the wife of 
the great legislator of the Jews. There are other not- 
able examples that will readily occur to thee. And 
why was thy father named Nicodemus? Doth it not 
suggest Greek influence? 

Thou sayest that thy people look upon me with 
mystery, but thou knowest more about me than any 
other. The epistle of thine acknowledges that though 
reserved to others, I am not reserved to thee. My 
mission demands reserve and caution; and thy vow 
and my mission, both of which may not be operative 
at the expiration of the days which may close unex- 
pectedly, depending upon contingencies beyond our 
control. 

The account of the vision of Rachel, thy mother, 
is of great interest to me, and an incident of priceless 
memory to thee. I am grateful to thee that thou hast 
told me the secret. It explains the cautious attitude 
. of thy father, who is a conservative statesman, as well 
as the teacher of Israel. 


The Vision of the Messiah 


115 


to the humble mother of Jesus of Nazareth, and 
the unfortunate reputation in that city, even that fact is 
an incidental subject of prophecy in the oracles of thy 
people. The high priest, Caiaphas, is doubtless him- 
self under the influence of Beelzebub. He is only afraid 
that the Roman king may nominate another for the priest- 
hood, and that the official places may be occupied by 
others than those of the ^ house of Annas. ^ 

Mary, the mother of Jesus, is of the royal house of 
David, and so is the good man, Joseph, of the Davidic line. 

^^As to the charge of an evil alliance with Beelzebub 
on the part of the Nazarene, while such an alliance is 
possible, and was proposed in the wilderness by Satan, 
and is a reality known by those possessed with demons, 
yet the Nazarene casts out demons, and Satan would not, 
under any pretext, cast out his under demons. Satan is 
not divided against Satan. The strength of his king- 
dom is in the fact of its unity. It is the mystery of 
iniquity, that it is one. It will not divide against itself, 
but must be conquered as a whole. 

I am sorry that thy nation, by its representatives, 
rejected the claims of Jesus to the Messiahship of the 
Jews. The Sanhedrin hath voiced the utter ruin of the 
nation. Before this generation passes, the temple and 
Jerusalem will be razed to the ground. 

Sorry, too, that thy father’s house, because of his 
words in the ^ Council,^ is under the ban of Rabbinism. 

Neither Rabbinism nor the Sanhedrin can change 
the truth. It is strong, and will conquer. The pro- 


116 


The Shadow of the King 


phetic words of thy dying mother, anticipating the action 
of the Sanhedrin, was remarkable. The whole vision 
was true. 

The questions asked by thee are answered in thy 
letter. Thy people have failed to understand Jesus, be- 
cause of the teaching of Rabbinism. The ancient name 
and its meaning are lost to the Hebrews. The Memo- 
rial name given to Moses is a name of relation. It was 
the prophetic name of the Coming One, the Promised 
One. The name is ITahveh, not Jehovah. The Hebrews 
lost the pronunciation of the word by adding the wrong 
marks to the letters, and the loss of the pronunciation 
necessitated the loss of the meaning of the word, and 
hence the rabbis are unable to recognize the Coming 
One. 

I must send thee greetings, and trust that my affairs 
may soon permit me to visit the house of Nicodemus. 
I would write more in this epistle, but trust to see thee 
face to face, as soon as I receive other reports from em- 
issaries in other kingdoms, who are expected at any 
time. 

Peace be with thee! And till I see thee, farewell. 


CHAPTER XVI 

Pilate and the ^^Man of Mystery 

ONTius Pilate was greatly worried at the turn 
affairs had taken. He thoroughly feared and 
hated the high priest, Caiaphas. The whole 
house of Annas was contemptible in his sight. In 
truth the religion of Pharisaism was the subject of jest 
in the Roman court. Pilate believed in Rome, in Caesar, 
in the gods of Roman worship. He was of the world, 
superstitious, and skeptical, and one who vacillated in 
the bestowal of his favors. His friends said he was 
afraid of the temple. He was never known to be even 
in the court of the Gentiles. 

To him the temple was a vast slaughterhouse, where 
animals were killed and sacrifices offered — the bloody 
House of Gold, where the Prophet of Nazareth drove 
out the money changers, and cleared the Bazaars of 
the Sons of Annas. Pilate rejoiced in the event. He 
declared that he would have delighted to see the fright- 
ened Jews running out of the temple courts. 

He liked Jerusalem, especially the Greek and Ro- 
man quarters, and on the great annual festivals of the 
Jews he enjoyed the display of military authority. The 
Roman legions paraded the principal thoroughfares, and 
the towers were lighted at night during the great festivals. 

( 117 ) 



118 


The Shadow of the King 


The soldiers were ready to do the bidding of Pilate, 
because he gave them splendid entertainments. He took 
especial pleasure in being present with a band of Ro- 
man cohorts, and often marched with them on tours of 
inspection throughout the city. The centurion of the 
Pilatta,^^ the commander of Pilate’s favorite band, from 
whom they received the name, was simply an echo of 
the Roman proconsul. 

Pilate hated the Galileans that visited Jerusalem at 
the great feasts. On one occasion with the Pilatta 
he put a number of the Galileans to the sword, even in 
the temple court, while they were preparing for the 
sacrifices of the temple services; the Jews said he min- 
gled the blood of the Galileans with their sacrifices. 

The Galileans desired Herod to look into the mat- 
ter, and the result was an estrangement between Herod 
and Pilate. Tiberius censured him. 

Roman ensigns were placed throughout the city, and 
near the temple hill the large Golden Eagle was placed 
upon a pedestal by special order of the procurator, who 
desired to please the emperor. 

Pilate was a man of impetuous and obstinate tem- 
per, and a judge who was a seller of justice, and one 
who, for money, would pronounce any judgment re- 
quired. He was cruel and disturbed the repose of 
Judea by his torments upon the innocents, his rapines 
and plunders. 

The threatened uprising of the Galileans disturbed 
his serenity. He was glad of any trouble that Herod 


Pilate and the Man of Mystery 


119 


might have, because of insurrection, but he feared, lest 
the Nationalists might enlist sympathy from his Judean 
subjects. 

Caesar must not hear of any trouble in Judea, and 
the Nazarene was believed to be the rightful King of 
the Jews. From the standpoint of politics, the Naza- 
rene was the subject of fear to Pilate and Herod. 

Procula, the wife of Pilate, had heard the Nazarene, 
and from her Pilate was assured that no harm would 
befall the nation from the ^^Just Man,^^ as this noble 
Roman lady called Jesus. 

Pilate was amazed at the reports concerning the 
Galilean Prophet and the Little Pilatta,^^ as the Ro- 
man proconsul designated the Apostles of Jesus. 

From what he had heard of the Apostles, he thought 
they were jealous of the people that performed works 
of ministry like their own. 

A slave of the proconsul was possessed of a demon. 
The Strange Man with a scroll cast the demon 
out and delivered the slave, and some of the Lit- 
tle Pilatta had objected because he was not a mem- 
ber of the Twelve and did not follow them. It was 
reported to Pilate that they actually forbade the Stran- 
ger from such ministry, and complained to Jesus, who 
remarked upon their jealousy and commended the good 
act of the Exorcist. 

To Pilate the Stranger was officially known as the 
accredited embassador and minister plenipotentiary of the 
Persian Empire and the official friend of Tiberius Caesar. 


120 


The Shadouf of the King 


The Roman proconsul almost doubted his senses 
when he accidentally saw the signet of Caesar in the pos- 
session of the Man of Mystery.'^ He was doubly assured 
that Jesus of Nazareth had no designs upon the ^Hhings 
of Caesar, the little kingdoms of Judea and Galilee. 

Procula and the Stranger had satisfied the fears 
of Pilate on this point. Nevertheless, the censure of 
Tiberius Caesar had suggested to him the possibility of 
his declining in favor of the Roman emperor. There- 
fore he greatly desired the friendship of the Man of 
Mystery, and coveted his influence with Caesar in case 
of trouble with the Senate. 

The secret meetings of the Nationalists taxed the 
ingenuity of the secret service men of Pilate. It was 
rumored that men of powerful influence were joining 
the movement. 

Pilate was greatly alarmed when one of his secret 
service men advanced the theory that while the Naza- 
rene would not appeal to the sword, yet the Stranger, 
taking advantage of the situation, would supersede the 
authority of Pilate with the Roman legion, and occupy 
the throne of Judea himself. 

He claimed to have received this information from 
a soothsayer who resided in the Grecian quarters of 
Jerusalem. The proconsul consulted his own soothsay- 
ers, who assured him there was no danger. 

Nicodemus also assured the Roman governor that 
the Nazarene had no intention of leading an army for 
army purposes. 


Pilate and the Man of Mystery 121 

The house of Nicodemus was respected by the gov- 
ernor who was a debtor to Joseph of Arimathaea for 
money advances, and to the proconsul. Besides, Pro- 
cula and Mondane were reported followers of the Naza- 
rene. The fact of the friendship of these two persons 
was sufficient to weaken the orders of Caiaphas against 
the house of Nicodemus because of the friendship of 
the latter for Jesus of Nazareth. 

The Nationalists believed in a political Messiah; one 
that would marshal the forces of Galilee and Jordan 
against the Roman provinces. 

The pacific utterances of the Nazarene caused them 
to cease to look to Jesus for the political restoration of 
the kingdom of Israel. 

The whole country was in a state bordering on an- 
archy. Pretenders to the throne of Judea were numer- 
ous, and rumors of insurrection were reported almost 
daily to Pilate. 

The ecclesiastical hierarchy magnified the dangers 
supposed to exist on account of the utterances of Jesus 
and the attitude of the Nazarene toward the populace. 

The pacific utterances were intended to deceive, was 
the construction of Caiaphas upon the words of the 
Prophet of Nazareth. 

The house of Annas trembled because of the fear 
of a war and the consequent loss of place and official 
position. Annas and Caiaphas were satisfied that the 
people should remain subject to Rome, as long as they 
held their places by favor of Roman authority. The 


122 


The Shadow of the King 


temple resources were overflowing, and those in author- 
ity in ecclesiastical matters were content and prosper- 
ous. 

The people, however, were in distress. The Roman 
taxes were large, and must be paid. The Publicans 
were, as an ofiicial class, extortioners, and, armed with 
authority, collected &s much as they desired. Occasion- 
ally, there was an honest man holding the ofllcial posi- 
tion of collector of taxes, but the class was so hated 
by the Jews, that the good Publican was not noticed. 

It was a daily occurrence for debtors to be stripped 
on the street, seized and delivered to the judge, and 
imprisoned until the uttermost farthing was paid. 

Sons and daughters were sold to satisfy debts of 
parents, and many a child was liberated from bondage 
and restored to parents through the intervention of Pro- 
cula and her Jewish friend, the daughter of Nicodemus. 
Besides, many changes and reforms were inaugurated 
by Pilate, through the influence of Procula. 

The Jews worshiped the temple, and the state au- 
thorities to appease them on account of unjust taxes 
often contributed to the splendor of the building by 
drafts upon the imperial treasury. These amounts suf- 
fered in passing through the hands of Pilate, who di- 
verted a part of the money, which he spent in entertaining 
the soldiers. 

The proconsul had given a magnificent entertainment 
in honor of the Pilatta,'^ and it was midday before he 
arose. Slaves took him through all the courses of the 


Pilate and the Man of Mystery 1&3 

Roman bath, and it was mid-evening before he ap- 
peared in the prastorium. A number of people had 
been waiting since the third hour. Cases of debt and 
petty grievances were not calculated to soften the temper 
of the obstinate governor, after a bacchanalian feast with 
the soldiers. 

Only a few cases were disposed of, and these with- 
out hearing testimony. The rest of the docket passed 
over until the next session. 

Ordinary cases were disposed of at regular inter- 
vals, but those of importance were entered into, as the 
occasion of grievance happened. The Man of Mys- 
tery was expected in the evening, and the Roman 
proconsul hurried through the affairs of state in order 
to receive him. 

At the appointed time, Pilate was in the East Room, 
and the centurion of the Pilatta,^^ presented the 
Stranger. 

Greetings over, the governor immediately approached 
the subject of the Nazarene as a possible rival of 
Caesar. 

hear,^^ began Pilate in a confidential tone, ^^that 
the Nazarene asserted that his mission was not to bring 
peace, but a sword, and that divisions and separations 
would characterize his mission. 

Jesus of Nazareth, replied the Stranger, ^Gs no 
rival of Caesar. He is King of men. He does not pro- 
pose to rule by force like Caesar, nor by prescriptive 
authority like your friends, the ^ Scribes ^ and Priests,^ 


124 


The Shadow of the King 


nor by the incontrovertible demonstration of his prin- 
ciples, like the Philosophers of the Porch and the Acad- 
emy. But he is King of Reality — King of Truth. 
The realities of life — to these His life and words bear 
testimony. The subjects of His kingdom are brought 
under His sway by assimilation. His truth can only be 
heard and understood by congenial spirits, those who 
have an affinity for truth — reality. 

Procula listens to the Nazarene,^^ said Pilate; Pro- 
cula is true, and is thus gratified to hear the truth. 

Thou sayest right, Roman, exclaimed the Stranger. 
^^^Caiaphas^ and the ^ house of Annas ^ will never 
be subjects of the kingdom of the Nazarene/^ solilo- 
quized the Roman. 

Thou has spoken truly, said the Stranger, for 
he alone is qualified to be the subject of the King who 
does the truth. Truth is given, not to be contemplated, 
but to be done. ^Life is an action, not a thought.^ 
^^What is the purpose of the Nazarene?^^ asked the 
Roman. 

^^His aim is to make all men free.^^ 

^^Free! All men free! Are all in bondage? 

^^All who are not free,^^ answered the Stranger. 

Look around, thou Roman. Dost thou not see servi- 
tude in every form — man in slavery to man, and race 
to race? Are not the Jews in bondage to the Romans? 
Does not priestcraft and superstition rule over a large 
kingdom? And are not the rich and rulers the slaves 
of passions? 


Pilate and the Man of Mystery 


125 


Pilate was silent. He was unsettled in all his opin- 
ions. He knew the right, but did the wrong. He was 
false to his conscience. 

If thou wert a plain man, Roman, thou wouldst be 
a follower of the Nazarene,^^ said the Stranger. 

And leave the religion of Rome? asked the gov- 
ernor in a tone of surprise. 

^^Yes,^^ answered the Stranger, thou dost obey a 
fate or will. The first great legislator of thy people, 
Numa, gave laws after secret communion with the su- 
perhuman. The Nazarene is a revelation of the invisi- 
ble Creator. The early faith of the people, Roman, 
taught access to God only through the mind. Dost 
know that that is the reason no images, but only tem- 
ples, were found in Rome during the first two centuries 
of her existence? No bloody sacrifices defiled the city. 
From that ancient Roman religion, government resulted 
as the highest earthly expression. 

Rome rules the world, said Pilate. 

The world in name and government is Roman, 
but in feeling and civilization Greek. Dost under- 
stand, Roman, that the physical might of thy nation 
subdued Greece, but the mind of Greece rules 
Rome ? 


The procurator winced under the words of the 
Stranger. 

^^Do not the Greeks teach the Romans? continued 
the Stranger. ^^Are not the deities of Greece incor- 
porated into the national faith of Rome?^^ 


126 The Shadow of the King 

Allegiance to the state is the religion of Romans, 
answered Pilate. 

^^Thou art a true Roman, said the Stranger. 

There was a silence, broken by the appearance of a 
page of Pilate with a message. 

The young man delivered the parchment. 

Pilate opened the seal. It was from the chief of his 
secret service men, and was in the following words; — 

^^The son of Abba, Barabbas, at the head of an 
army is marching against the city.^^ 


JERUSALEM. 








CHAPTER XVII 
Bar-Abbas 


HE common road from Galilee to Jerusalem 
passed over the most northern of the three 
peaks that made up the Mount of Olives. 

The Galilean pilgrims made their headquarters at 
the inn on the mount, and for this reason the place 
was called Galilee. 

At the Passover, thousands of Galilean pilgrims sta- 
tioned themselves in the vicinity of ther inn Galilee. 

The Nazarene and His disciples, who were all Gali- 
leans, except the Judean Judas, often spent the night 
in the inn. 

It was the place of Galilean rendezvous, and the 
outlook from the mount commanded almost the view of 
the entire city. 

There was something peculiar in the choice of Pales- 
tine to be the country of the chosen people, as well 
as of Jerusalem to be its capital. 

The political importance of the land is due to its 
situation rather than its size. Lying midway between 
the east and the west, and placed between the great 
military monarchies, first of Egypt and Assyria, and 
then of Rome and the East, it naturally became the 
battlefield of the nations and the highway of the world. 

( 127 ) 



128 


The Shadow of the King 


From the top of Mount Olivet, an unrivaled view of 
the most interesting localities in the land was obtained. 
To the east, the eye could wander over the interven- 
ing plains of Jericho, mark the tortuous windings of 
the Jordan, and the sullen gray of the Red Sea, finally 
resting on Pisgah and the mountains of Moab and Am- 
mon. To the south, one could see beyond The King’s 
Gardens, as far as the gray top of ^Hhe hill country 
of Judea. Westward, the view was arrested by the 
mountains of Bether, whilst the haze on the distant hori- 
zon marked the line of the Great Sea. To the north, 
Mizpeh, Gibeon, and Ajalon met the eye. But above 
all, just beneath, the Holy City loomed up in all her 
magnificence, like a bride adorned for her husband. 

Jerusalem was indeed a city of palaces, and right 
royally enthroned as none other. Placed on an eminence 
higher than the immediate vicinity, it was cut off and 
isolated by deep valleys on all sides but one, giving 
it the appearance of an immense natural fortress. All 
around it, on three sides, like natural fosse, ran the 
deep ravines of the valley of Hinnon and of the Kedron, 
which merged to the south of the city, descending in 
such steep declivity that where the two met was almost 
seven hundred feet below the poin^t from whence each 
started. Only on the northwest was' the city, as it were, 
bound to the mainland. And as if to give it yet more 
the character of a series of fortress islands, a deep nat- 
ural cleft — the Tyropean — ran south and north, right 
through the middle of the city, then turned sharply west- 


Bar- Abbas 


129 


ward, separating Mount Zion from Mount Acra. Simi- 
larly Acra was divided from Mount Moriah, and the 
latter again by an artificial valley from Berzetha, or the 
New Town. Sheer up from these encircling ravines rose 
the city of marble and cedar-covered palaces. Up that 
middle cleft, down in the valley, and along the slopes 
of the hills, crept the busy town, with its streets, mar- 
kets, and bazaars. 

Alone and isolated in its grandeur stood the temple 
mount. Terrace upon terrace its courts arose, till high 
above the city, within the inclosure of marble cloisters, 
cedar-roofed and richly ornamented, the temple itself 
stood out a mass of snowy marble and of gold, glitter- 
ing in the sunlight against the half-encircling green 
background of Olivet. The stony road up Olivet wound 
along terraces covered with olives, whose silver and 
dark green leaves rustled in the breeze. Gigantic 
gnarled fig trees twisted themselves out of the rocky 
soil; clusters of palms raised their knotty stems high 
up into the waving plumed tufts, or spread, brush-like, 
from the ground, the rich colored fruit bursting into 
clusters from the pod; groves of myrtle, pine, tall stately 
cypress; and on the summit itself, two gigantic cedars. 
From a military point of view, the city was almost im- 
pregnable. ^An army of a hundred thousand could not 
hope to capture the city, except by a long siege, forcing 
the inhabitants to surrender because of starvation. The 
old wall began at the northwestern angle of Zion, at 
the tower of Hippiens, and ran along the northern brow 
9 


130 


The Shadow of the King 


of Zion, where it crossed the cleft and joined the west- 
ern colonnade of the temple at the Council House. 
It also inclosed Zion along the west and the south, 
and was continued eastward around Ophel, till it merged 
in the southwestern angle of the temple. This wall was 
a defense of Zion, Ophel, and, along with the temple 
walls, Moriah also. 

The second wall began at a gate in the first wall, — 
the gate Genwath, — ran first north, and then east, so 
as to inclose Acra, and terminated at the tower of An- 
tonia. 

The tower of Antonia was placed at the northwestern 
angle of the temple, midway between the castle of An- 
tonia and the temple. The tower communicated with 
the castle by a double set of cloisters, with the temple 
by a subterranean passage, and also by cloisters and 
stairs descending into the northern and western porches 
of the court of the Gentiles. The city walls were further 
defended by towers — sixty in the first, and forty in the 
second wall. 

The principal towers were Hippiens, Phasaelis, and 
Mariamne, close by each other, to the northwest of Zion 
— all compactly built of immense marble blocks, strongly 
fortified, and surmounted by buildings defended by bat- 
tlements and turrets. 

The streets were narrow and paved with white mar- 
ble. An elevated footway ran along for the use of those 
who had newly been purified in the temple, while the 
rest walked in the roadway below. The streets derived 


Bar- Abbas 


131 


their names mostly from the gates to which they led, 
or from the various bazaars. 

At the northwestern angle of Mount Zion, the great 
palace of Herod stood, high up, just within shelter of 
the great towers. 

At the opposite, or northwestern corner of Mount 
Zion, was the palace of the high priest. Beyond this 
was the repository of the archives, and on the other 
side of the cleft, abutting on the temple, with which it 
was connected by a colonnade, the Council chamber of 
the Sanhedrin. Following the eastern brow of Mount 
Zion, south of the high priest’s palace, and opposite the 
temple, was the immense Xystus, surrounded by a cov- 
ered colonnade, and extending into the Tyropean. 

Here the populace gathered to hear the haranguers, 
and public assemblies congregated. 

Beyond the Xystus, to the northwest, was the theatre 
and amphitheatre — located as far as possible from the 
temple. The hippodrome was south of the sacred 
edifice. 

There was a peculiar mixture of two worlds in Jeru- 
salem; not only of the Grecian and the Jewish, but of 
piety and frivolity also. The devotion of the people and 
the liberality of the rich were unbounded. Fortunes 
were lavished upon the support of Jewish learning, the 
promotion of piety, or the advance of the national cause. 
The Jerusalemites — townspeople, as they called them- 
selves — were so polished, so witty, so pleasant! There 
was a tact in their social intercourse, and a considerate- 


132 


The Shadmv of the King 


ness and delicacy in their public arrangements and pro- 
visions nowhere else to be found. And their hospitality, 
especially at festive seasons, was unlimited. No one 
considered his house his own, and no stranger or pilgrim 
but found reception. And how much there was to be 
seen and heard in those luxuriously furnished houses 
and at those sumptuous entertainments! In women’s 
apartments, friends from the country would see every 
novelty in dress, adornment, and jewelry, and have the 
benefit of examining themselves in looking-glasses. To 
be sure, as being womanish vanity, their use was inter- 
dicted to men, except it were to the members of the 
family of the president of the Sanhedrin, on account of 
their intercourse with those in authority, just from the 
same reason they were allowed to learn Greek. 

While the women so learned Jerusalem manners in 
the inner apartment, the men conversed on the news of 
the day or politics, for the Jerusalemites had friends 
and correspondents in the most distant parts of the 
world, and letters were carried by special messengers, 
in a kind of postbag. 

The educated Roman regarded the Jew with a mix- 
ture of contempt and anger, all the more keen that, ac- 
cording to his notions, the Jew had, since his subjection, 
no longer a right to his religion; and all the more bitter 
that, do what he might, the Jew confronted him every- 
where with a religion so uncompromising as to form a 
wall of separation, and with rites so exclusive as to make 
them, not only strangers, but enemies. 


Bar- Abbas 


133 


The Romans were intensely practical. In their view, 
political life and religion were the same thing. They 
claimed that the ruin of the Jewish nation was the one 
unanswerable argument which materialism could bring 
against the religion of the Unseen. 

The Roman philosopher would sympathize with dis- 
belief of all spiritual realities, as, on the other hand, he 
could understand the popular modes of worship and 
superstition. But the religion was, to the Roman, as 
Cicero said, a barbarous superstition,^^ and the Jews 
themselves, as Pliny called them, ^^a race distinguished 
for its contempt of the gods.^^ But what was to be said 
for a worship of something quite unseen, an adoration, 
as it seemed to him, of the clouds and the sky, without 
any visible symbol, conjoined with an utter rejection of 
every other form of religion — Asiatic, Egyptian, Greek, 
Roman — and the refusal to pay divine honor to the 
Caesars, as the incarnation of Roman power? The Jew- 
ish initiatory rite of circumcision was a constant subject 
of coarse jests. The Sabbath observance was attributed 
to an indulgence in idleness. In fact, the Jew was 
laughed at by the Roman. 

Bar- Abbas,- — ^^Son of the Father, — was the incarna- 
tion of Nationalism — a political Messiah, and, under 
the colorable pretense of political aspirations, justified 
himself and his followers in the commission of robbery 
and other crimes. When the Nazarene refused to be 
forced by the people to be crowned King, there opened 


134 


The Shadow of the King 


a possible waj to the throne of Judea to the wild view 
of an ambitious man. When Augustus Cassar levied a 
tax on Judea and reduced it to its present form of a Roman 
province, Judas the Gaulonite headed a faction against the 
Roman power. He proclaimed that tribute was due to God 
alone, and, therefore, should not be paid to the Romans; 
that religious liberty should be asserted; and that the 
divine laws were to be defended by force of arms. 

The Nazarene claimed to be the Son of the Father. 
He was evidently the true Bar- Abbas — the King 
of the Jews.^^ But he had refused his birthright in re- 
fusing to be crowned king. The refusal of the Naza- 
rene to be crowned king by the populace caused the 
popular tide to turn against Him. 

The claim of royalty and the refusal to use physical 
force were irreconcilable in the minds of the National- 
ists. A king who neither had nor cared to have a court 
or an army, a king who could not enforce a command, 
was a contradiction and a disappointment to the theories 
of Jewish Nationalists. The ancient kings of Judah had 
been judges, but the Nazarene refused to exercise this 
function of royalty. 

The ancient kings of Judah had commanded the 
armies of the nation, but the Nazarene refused to coun- 
tenance an appeal to force. 

The hopes of the people were dying, and yet they 
were ready and willing to follow the Nazarene, should 
He head an army and assume the functions of royalty, 
in accordance with their views. 


Bar- Abbas 


135 


Would the people gather around the standard of a 
man who would take advantage of their hopes, and 
embody in himself the political ideas of Messiahship? 

The Nazarene came in the name of the Father, and 
the representatives of the nation rejected Him. If an- 
other came in his own name, would the people follow him? 

Some of the people would. They had received Judas 
the Gaulonite, and were ready to receive the others. 

Barabbas was the assumed title of a man whose 
identity and real history were carefully withheld from 
his followers. He kept himself in the background, and 
was the leader of a band who was holding secret meet- 
ings throughout the land of Judea. His band was evi- 
dently furnished with money by rich Nationalists to 
further the cause of Nationalism. He was a Jew, and 
evidently a Jew of Jerusalem, because his speech was 
in the Jerusalem dialect — quicker, shorter, ^Mighter,^^ 
than the speech of the countrymen. He was tall, with 
black, restless eyes, pale, and quick in movement, and 
his whole appearance was suggestive of the enthusiast. 

In an upper room of the inn Galilee, three men 
were in conversation. There was an air of recklessness 
in the carriage and dress of the strange triumvirate,^^ 
as they designated themselves. 

The men had just arrived at the inn, and the peo- 
ple in the vicinity of Galilee were greatly excited at 
the rumors started in connection with their presence at 
the Mount of Olivet, 


136 


The Shadow of tne King 


It was whispered that the tall, pale man was none 
other than Barabbas,^^ and the other two men his con- 
federates, and all leaders of the Nationalist movement 
in Galilee. 

Some claimed that a Galilean army w^as gathering, 
and, under the generalship of Barabbas, was to march 
into the city. 

The trio seemed to court notoriety, and engaged the 
wonder of the people in Galilee at their presence in 
the inn. 

The keeper of the inn Galilee was sure of the 
resemblance of the tall, pale man to Annas, the high 
priest, and was about to identify him with the disso- 
lute son of Annas — Jesus Bar- Annas — who had 
disappeared from the city and had not been heard of 
for five years. Rumor connected his name with the 
Siccari, a band of assassins who derived their name from 
their using poniards like the Roman SicaB. 

Bar- Annas and Bar- Abbas were nearly the 
same, was the thought of the keeper of the inn Gali- 
lee.'^ But, as a host, he must keep his thoughts to 
himself, and not incur the displeasure of any one by 
freedom of speech concerning his guests. 

The old host of Galilee wondered why this 
Barabbas inquired about the house of Nicodemus.^^ 
Was robbery in the mind of the tall, restless guest? 
And then his suspicions were almost confirmed as he 
studied the face of his tall guest, when he inquired con- 
cerning the house of Annas,® 


Bar- Abbas 


137 


The Roman proconsul feared an insurrection in the 
city more than an army from Galilee. Nevertheless, an 
army from Galilee would be an incentive to the Judeans, 
and might cause a revolt. Pilate was sure that the Ro- 
man soldiers in the towers, together with the Herodians, 
and high-priestly influence, were suflScient to suppress 
any organized movement inside the city. But his fears 
were easily excited, because his tenure of office de- 
pended upon his ability to keep Jerusalem in a state of 
peace, especially on the great Passover occasions, when 
the turbulent Galileans were present. 

The announcement of the approach of Barabb^s with 
an army greatly worried the procurator, and the Roman 
legion were soon ordered to assume the defensive. 

Communications were also made through Caiaphas, 
the high priest, with Ophel, — the suburb of priests, — 
and great care was used to conceal from the people in 
the streets and market places the alarming news of a 
possible attack. 

Pilate was pale, and the calm, undisturbed mien of 
the Stranger was insufficient to quiet the fears of the 
proconsul. 

He ordered the Pilatta stationed about the prm- 
torium, and a detachment of soldiers was sent to the 
Mount of Olivet, with orders to arrest any person that 
gave evidence of hatred to the Roman authority. 

He gave orders that the open space for public as- 
semblies should be guarded, and the people sent to 
their homes, should any congregate at the Xystus, 


138 


The Shadow of the King 


The next day it was ascertained that the alarm was 
false. There was no army, and the soldiers, after a 
desperate effort, had captured three men who were iden- 
tified by Longinus, the centurion, as the principals in 
several cases of robbery and murder. Pontius Pilate 
was in a joyful mood after reading the report of Lon- 
ginus, the centurion, in reference to the capture of the 
three insurrectionists at the inn Galilee. The report 
was as follows: — 

Longinus^ Centurion^ to Pontius Pilate : — 

^^To the most potent, august, dreadful, and divine 
Augustus, and Pontius Pilate, administrator of the East- 
ern Province: Peace. 

In obedience to thy orders, most excellent Pilate, 
I proceeded with my band of soldiers to the Mount of 
Olivet. There was no army; the alarm was false. The 
soldiers were stationed on the highway, guarding the 
pass of Galilee. Thy servant heard rumors concerning 
a supposed King of the Jews, one ^Barabbas,^ who was 
reported to be a guest, with two other men, at the inn 
^ Galilee.^ Remembering thy orders to arrest any one 
who commenced sedition in any way, I proceeded to sur- 
round the inn and to capture the men. Two of them 
surrendered, one Dimon and one Gestas, but the tall 
Barabbas resisted our authority, and in the struggle 
killed, with a poniard, two of our band, and our soldiers 
captured the desperate robber, who now lies in blood 
and chains in prison. The other two are also in prison, 
but unhurt. They are all charged with robbery, mur- 
der, and sedition. I have identified these men as prin- 
cipals in several cases of robbery in Jerusalem, and if I 
may anticipate your sentence, I have placed them in dun- 
geons alongside those who are sentenced to be crucified. 


Bar- Abbas 


139 


^^Most excellent Pilate, as we were conveying the 
prisoners from the Mount of Olivet, we passed by the 
palace of the high priest, Caiaphas, and as the wife of 
Caiaphas drew near with others of the priestly household 
to look upon the prisoners, I gave orders to the soldiers 
to pause, and when the daughter of Annas looked upon 
the unconscious, bleeding form of Barabbas, she fainted 
and was borne by attendants to her home. I suppose 
the sight of blood, and what she may have supposed 
death, caused her to be overcome. I do not understand 
why, of late, every prisoner for a capital offense must 
be visited by some member of the house of Annas. 

Neither do said Pilate, as he finished the letter, 
and started toward the praetorium. 


CHAPTER XVIII 
The Interview in the Prison 

HE house of Annas was in great distress. 
Recent events all conspired to render the 
high-priestly family unhappy. 

The wild dissolute ^^son of Annas — Bar- Annas — 
was a prodigal son,^^ and ever since his flight from 
home and Jerusalem, the family were in sorrow and fear. 

Jesus Bar-Annas was a born leader of men, and the 
hopes of the house of Annas were blighted when the 
lashing and dissolute son threw aside all restraints and, 
with curses upon his brother-in-law, Caiaphas, left the 
city a wanderer. 

It was given out that he was in Rome, then in 
Athens, and, at present, he was supposed to be in Egypt. 

The friends of the young man declared that his hopes 
were ruined when Caiaphas was appointed to the high- 
priestly office. 

Others claimed that a Jewish maiden had refused 
his overtures of love, and that when all efforts proved 
useless, and there was no hope of winning the fair 
daughter of Nicodemus, because of a mysterious vow 
on her part, the ^‘son of Annas became more reckless, 
and, finally, with a purpose of gathering an army and 
assaulting the Roman powers, abruptly left the city 
and was lost to the knowledge of his friends and family. 

( 140 ) 



The Interview in the Prison 


141 


It was certain that he aspired to the high-priestly 
office, and refused to have any connection with the 
Bazaars of the Sons of Annas. 

Jewish spies sent out to watch the movements of 
Jesus of Nazareth reported to Annas and Caiaphas 
that a man resembling Bar- Annas was often seen on 
the dangerous road from Jerusalem to Jericho, and 
that this same person was always accompanied by two 
or three men. The chief spy of Caiaphas assured the 
high priest and Annas that he conversed with the ^^«on 
of Annas, when the multitudes were fed in the desert 
by* the Satanic power of the Nazarene. He added, 
moreover, that Jesus Bar- Annas was dressed like the 
Nazarene, and that he was evidently imitating, not only 
the dress, but the general appearance of the Gali- 
lean. 

The people upon that occasion desired to make 
Jesus the Nazarene King, continued the report of the 
Jew spy to Caiaphas, but with a sad look the Nazarene 
refused and turned away from the leaders of the move- 
ment. Since that event Bar-Annas has not appeared 
in public, to the knowledge of the spies, who were 
especially instructed to ascertain his whereabouts, and, 
if possible, his business and intention. 

Every prisoner charged with sedition against the 
Roman government was visited by some member of the 
house of Annas. 

Pilate was acquainted with this matter through Lon- 
ginus, the centurion of the Pilatta,^^ but the proconsul 


142 


The Shadow of the King 


allowed the house of Annas this liberty, without 
really knowing the purpose of the visitors. 

The capture of Barabbas was no exception to the 
rule of the house of Annas, in reference to prisoners 
charged with sedition against the Romans. Only on 
that occasion, Barabbas was visited before he was taken 
to the prgetorium. The wife of Caiaphas, with some 
attendants from the house of Annas, prevailed upon 
Longinus, the centurion of the Pilatta,^^ to allow them 
to look at the bleeding form of the captured Barabbas, 
and the sight of blood caused the pale daughter of 
Annas to faint with fright, and since the imprison- 
ment Longinus had refused to allow any one to see 
the noted prisoner unless by special permit from Pilate. 

Three months had passed since the capture of Ba- 
rabbas, and the excitement caused by the noted rob- 
ber’s imprisonment had entirely subsided, and the minds 
of the people were in a condition of anxiety and ex- 
pectancy concerning the Nazarene. 

The Passover was near at hand and already prepara- 
tions were being made for the great annual gathering 
of the people. Already the people from a distance were 
entering the city, and the temple courts and porches 
were crowded with a heterogeneous throng. 

Hellenists, scattered wanderers from the most distant 
parts of the earth — east, west, north, and south; Gali- 
leans, quick tempered and uncouth, of Jewish speech; 
Judeans and Jerusalemites; white -robed priests and Le- 
vites; temple officials; broad-phylacteried, wide-fringed 


The Interview in the Prison 


143 


Pharisees, and courtly, ironical Sadducees, and in the 
outer court curious Gentiles! 

Some had come to worship; others to pay vows or 
bring offerings, or to seek purification; some to meet 
friends and discourse on religious subjects in the colon- 
naded porches, which ran around the sanctuary; or else 
to have their questions answered, or their causes heard and 
decided by the smaller Sanhedrin of twenty-three, that sat 
in the entering of the gate, or by the great Sanhedrin. 

In the Court of the Gentiles sat the oflBcial money 
changers, who, for a fixed discount, changed all foreign 
coins into those of the Sanctuary. Here also was the great 
mart for sacrificial animals and all that was requisite 
for offerings. 

The earnest country people, who came to pay vows, 
or bring offerings for purifying, wondered, and were 
in feelings oppressed in the atmosphere of strangely 
blended rigorism and worldliness. Here also there lay 
about a crowd of noisy beggars, unsightly with disease, 
and clamorous for help. And close by passed the lux- 
urious scions of the high-priestly families; the proud, 
intensely self-coEScious teacher of the law, respectfully 
followed by his disciples, and the quick-witted subtle 
scribe. These were the men who, on Sabbath and feast 
days, would come out on the temple terrace to teach 
the people, or condescend to answer their questions, 
who, in the synagogues, would hold their puzzled hear- 
ers spellbound by their traditional lore and subtile argu- 
mentation, or tickle the fancy of the entranced multitude 


144 


The Shadow of the King 


that thronged every available space by their ingenious 
frivolities, their marvelous legends, or their clever say- 
ings; but who would, if occasion required, quell an op- 
ponent by well-poised questions, or crush him neath the 
sheer weight of authority. 

Yet others were there who, despite the utterly lower- 
ing influence which the frivolities of the prevalent religion 
and the elaborate trifling of its endless observances must 
have exercised on the moral and religious feelings of 
all, — perhaps because of them, — turned aside and looked 
back with loving gaze to the spiritual promises of the 
past, and forward with longing expectancy to the near 
consolation of Israel, waiting for it in prayerful fel- 
lowship and with bright heaven-granted gleams of its 
dawning light amidst the encircling gloom. 

Outside their shops in the streets and within reach 
of the throngs passing, was the shoemaker hammering 
his sandals, the tailor plying his needle, the carpenter 
and the worker in iron and brass. 

Those who were more enterprising passed along, wear- 
ing some emblem of their trade: the dyer, the variously 
colored threads; the carpenter, a rule; the writer, a reed 
behind his ear; the tailor, a needle prominently stuck 
in his dress. 

In the side streets the less attractive occupations of the 
butcher, the wool comber, or the flax spinner were carried on. 

In the large, shady halls, artistic trades were pur- 
sued; the elegant workmanship of the goldsmith and 
jeweler; the various articles de luxe^ that adorned the 


The Interview in the Prison 


145 


houses of the rich; the work of the designer, the molder, 
or the artificer in iron or brass. 

In close contiguity to these bazaars, rose stately man- 
sions of wealthy merchants and palaces of princes. 

In the streets and lanes of the business portion of 
Jerusalem might be purchased almost everything: the 
production of Palestine, or imported from foreign lands 
— nay, the rarest articles from the remotest parts. Ex- 
quisitely shaped, curiously designed and jeweled cups, 
rings, and other workmanship of precious metals; glass, 
silks, fine linen, woolen stuffs, purple and costly hang- 
ings; essences, ointments, and precious perfumes, as pre- 
cious as gold; articles of food and drink from foreign 
lands — in short, what India, Persia, Media, Egypt, Italy, 
Greece, and even the far-off lands of the Gentiles yielded, 
might be had in these bazaars. 

This Passover, in numbers, it was predicted in ad- 
vance, would bring together the largest assembly of 
people ever seen in Jerusalem. They were fiocking 
from every part of Palestine, and, over land and sea, 
from all countries in which the seed of Abraham were 
dispersed, in order to celebrate the event in which their 
national history began. 

This year, the minds of tens of thousands were full 
of an unusual excitement, and they came up to the cap- 
ital expecting to see something more remarkable than 
they had ever witnessed in Jerusalem before. 

They hoped to see the Nazarene at the feast, and 
entertained many vague forebodings as to what might 

lO 


146 


The Shadow of the King 


happen in connection with the Galilean. His name was 
the word often est passing from mouth to mouth among 
the pilgrim bands that crowded along the highways and 
among the Jewish groups that talked together on the 
decks of the ships coming from Asia Minor and Egypt. 
The authorities in Jerusalem, too, awaited His coming 
with very mingled feelings. The ecclesiastics had al- 
ready issued a decree that any one acknowledging Him 
to be the Messiah should be excommunicated. And 
since the raising of Lazarus at the very gates of the 
ecclesiastical citadel, the authorities had doomed Jesus 
to death, and Lazarus too. 

Pilate had doubled the military force from Cmsarea, 
and the greatest military display ever seen at a Passover 
occasion was an assured fact. 

Herod was also coming with his retinue, and Pilate 
desired the presence of all the soldiers available in the 
city during the feast. 

Jesus Barabbas was still in prison, and was entirely 
recovered from the wounds received in his desperate 
resistance to Roman authority. He was conscious of 
• the coming Passover and the great preparation of the 
people for the national feast. 

He maintained a stolid indifference to everything, 
and seemed to be lost in reflection. 

Conflnement of the Roman cell was telling upon 
the health of the man of wild and restless habits of 
life. All efforts to get him to speak had failed, and 
the representative of the house of Annas,^^ even by 


The Interview in the Prison 


147 


promises of freedom at the approaching feast, failed to 
obtain recognition or notice from the noted prisoner. 
The high-priestlj influence upon Pilate in behalf of 
the three prisoners had resulted in a postponement of 
the trial of the men. 

For some reason beyond the knowledge of the pro- 
consul, the whole house of Annas desired the post- 
ponement of the trial of Barabbas. Pilate believed 
that the house of Annas was so interested in the 
case of Barabbas that he would be chosen as the one 
to be released on the feast, according to the custom 
of the Romans. In a conquered country, the interests 
are generally regarded as so distinct from those of 
the people that even* the punishment of criminals, 
especially those guilty of political crimes, is regarded 
as in some sense an injury to the community. This 
was the policy of the Roman government toward all 
her conquered provinces. As a foreign power Rome 
controlled Judea, and even a wholesome control would 
have been unpopular. Hence, the pardon of a State 
criminal was regarded as a boon from the authorities — 
a suitable contribution from the government to the 
means of rejoicing at a great public festival. 

Caspar and Longinus, the centurion of the Pilatta,^^ 
entered the cell of Barabbas. There was scarcely enough 
light in the underground cell of the Roman dungeon to 
distinguish the features of the prisoner, but when in 
silence for a while, the eyes adjusted themselves to 
the dark surroundings, and a better view was obtained. 


148 


The Shadow of the King 


When the iron door of the prison opened, Barabbas re- 
treated to the opposite end of the cell. 

The Man of Mystery looked in silence upon the 
prisoner. 

Barabbas! 

There was no reply. 

Barabbas 1 again cried out the centurion. 

Still there was no response. 

Barabbas, continued Longinus, in a less authorita- 
tive tone, ^Hhis is not a Jew that comes to see thee, but 
one of authority and power; the friend of every one, 
especially those in trouble. 

Barabbas looked up from the stone floor of his 
cell, and the Man of Mystery started with a sudden 
movement toward him. 

^^Is thy name Barabbas, or is it only an assumed 
title? asked Caspar in slow measured tones. 

Barabbas clinched his fists at the sound of the voice 
of the Man of Mystery. 

He had heard that voice before! 

Thy name is not Barabbas,^^ exclaimed Caspar. 

What is it to thee whether my name is Barabbas 
or Judas? answered the prisoner. 

Caspar instinctively moved toward the crouching 
prisoner. He had heard that voice before! 

Barabbas shrank from the presence of the Man of 
Mystery. 

^^Thou need not fear me,^^ said Caspar in a calm 
voice. I know thee and thy thoughts. 


The Interview in the Prison 


149 


Dost know my thoughts ? asked the prisoner in 
a trembling voice. 

Thou art thinking of thy treatment of one some 
time ago whom thou didst strike on the road from Jeru- 
salem to Jericho. Barabbas moved and gave evidence 
of nervousness. 

^^Thou art thinking, continued Caspar, about the 
traveler from Jerusalem to Jericho, who fell among rob- 
bers who stripped him of his raiment, wounded him, and 
left him half dead.^^ Barabbas dropped his head in silence. 

Thou wert present,^^ continued Caspar, when the 
Nazarene told of the circumstance, in reply to one of 
the Jewish rabbis, how the priest and the Levite passed 
by and the good Samaritan brought the wounded trav- 
eler to the ^ Galilee inn.^ I forgive thee thy great 
wrong. Tell me thy history. 

Barabbas. fell at the feet of the Man of Mystery.^^ 

^^Thou art a Nazarene, also,^^ exclaimed Barabbas. 
^^None but Nazarenes forgive. Thou art a follower of 
Jesus the Nazarene — of Jesus the Good. I know the 
Nazarene! We wanted to make the Nazarene King, 
when the multitude were fed in the desert, but He 
refused. 

Barabbas was silent, and his face was upon the damp 
floor of the Roman cell. 

^^Rise, Barabbas,^^ said Caspar, touching the hands 
of the prisoner. ^^Rise up, Barabbas, and tell me thy 
history and plans and thy purposes. 

Caspar lifted the prisoner to his feet, 


150 


The Shadow of the Kmg 


would know all about thee,^^ continued Caspar, 
while Barabbas held on to his hands and looked in- 
quiringly toward the prison door. 

There is no one present, whispered the ^^Man of 
Mystery, ^Hhe Roman centurion is not in hearing. I 
am thy friend, confide in me. Wilt thou not tell me 
all, Barabbas 

Barabbas was silent and trembling, as he grasped 
the hands of his unknown friend. 

will tell thee all,^Mie said in a calm voice. 
will tell thee all. My name is not Barabbas. Jesus of 
Nazareth is the true ^Son of the Father.^ He is the 
true Barabbas. Jesus Barabbas- — Jesus the ^Son of 
the Father.^ I am the false Barabbas. I assumed the 
title Barabbas when the Nazarene refused the King- 
ship of the people. 

Barabbas hesitated. 

The Man of Mystery was silent. 

will tell thee more at another time,^^ exclaimed 
Barabbas, releasing his hands from those of Caspar. 

^^My name,^^ he continued, ^^is Jesus Bar- Annas, Je- 
sus the ^son of Annas.' I wanted to be in the high- 
priestly office, but Caiaphas supplanted me. I left 
home, Jerusalem, and — and — Virgo!" 

The man struggled as if in the throes of a great 
emotion. 

Speak! speak!" exclaimed Caspar. 

cannot tell thee more now," said Barabbas, in 
a calmer tone^ 


The Intervieiv in the Prison 


151 


The men were silent. 

Dost know Virgo, the fair daughter of Nicode- 
mus? asked Barabbas. 

The Man of Mystery turned pale and was visibly 
agitated. 

^^Yea,^^ answered Caspar, and why dost thou ask?^^ 

I loved the ^ fair daughter of Nicodemus,^ an- 
swered Barabbas, but she refused my love. She made 
a vow — a strange vow — never to love any one until the 
Messiah was revealed. It has been five years since I 
saw her. It was when Nicodemus buried Rachel, the 
mother of Virgo. 

Barabbas was calm, and spoke without emotion. 

It is all like a dream, he continued, but my 
plans failed. I am in the Roman dungeon and await 
crucifixion! 

Barabbas walked up and down the cell with quick, 
nervous movement. 

Longinus, the centurion, descended the stone steps. 

Caspar stepped outside the iron door, which the 
centurion closed with a crashing sound and turned the 
key. 

Before leaving the place, Caspar peered through a 
small aperture and looked for a moment at the prisoner. 
He was still moving with quick, nervous steps up and 
down the cell fioor. 

The Man of Mystery and Longinus ascended the 
steps from the dungeon door in silence. 


CHAPTER XIX 


The Inner Struggle 



^ASPAR followed Longinus, the centurion, up the 
stone steps, through the prison court, and was 
conducted by him to the Xystus. Along the 
way, the people recognized the Man of Mystery, and 
peered at him in silence as he passed along. 

He was preoccupied in thought, and was hardly con- 
scious of the presence of the Roman guard, until the 
officer saluted him, according to the military custom of 
the Roman officers taking leave of a superior. 

The Man of Mystery, in his representative capac- 
ity, was honored even by Pilate, who realized the im- 
portance of his mission and standing, because of his 
official recognition by the emperor, Tiberius Caesar. 

During his proconsulship, Pilate had never seen the 
signet in the hands of any person except the emperor 
himself. But the Man of Mystery was clothed with 
personal and representative imperial authority. He could 
supersede, in military authority, both Herod and Pilate, 
and, therefore, while Pilate, through the influence of his 
friend, Sejanus, at Rome, had obtained his kingdom, he 
felt that the Man of Mystery was nearer Tiberius 
Caesar than his friend, Sejanus. The Roman soldiers 
also understood that there was a personal representative 
( 152 ) 


The Inner Struggle 


153 


of Caesar in the person of the Man of Mystery/^ so far 
as military power was concerned. That he kept emis- 
saries throughout the Roman provinces, who made regular 
reports of affairs of state, and other information, was un- 
derstood by the leading men among Jews and Romans. 

No one, however, seemed to understand his mission, 
nor the secret of his power with Tiberius Caesar. 

The Roman emperor was a devotee of the temple 
of Isis. He had been very much given to astrology 
and the calculation of nativities, and had spent his life 
in the esteem of what predictions had proven true, more 
than those whose profession it was. The royal house- 
hold, at Capreae, and especially Euodus, the favorite 
freedman of Tiberius, were aware of the many secret 
conferences between the emperor and the Man of Mys- 
tery. 

The emperor really desired that young Tiberius 
Gamellus should succeed him in the empire. The Man 
of Mystery had told the emperor that not Tiberius 
Gamellus, but Caius, would become emperor of Rome, 
and this information was given at the last interview be- 
tween the emperor and Caspar. And the prediction of 
the Man of Mystery was afterward verified, because 
the emperor, in his last illness at Capreae, commanded 
Euodus to bring before him Tiberius Gamellus and Caius. 
The emperor prayed to his country gods to show him 
a manifest signal which of the children should come to 
the government, being desirous of leaving it to young 
Tiberius, but still depending upon what God should 


154 


The Shadow of the King 


foreshow concerning them, more than upon his own 
opinion and inclination; so he made this to be the omen, 
that the government should be left to him who should 
come to him first the next day. Having resolved within 
himself thus, he sent to the tutor of Tiberius, and or- 
dered him to bring the child to him early in the morn- 
ing, as supposing that God would permit him to be 
made emperor. But God proved opposite to his desig- 
nation; for while Tiberius was thus contriving matters, 
and as soon as it was at all day, he bid Euodus to call 
in that child which should be there ready. So he went 
out and found Gains before the door, for young Tiberius 
was not yet come, but stayed waiting for his breakfast. 
Euodus knew nothing of what his lord was intending, 
so he said to Gains: Thy father calls thee,^^ and then 
brought him in. 

Tiberius Gsesar was startled when he saw Gains, and, 
against his will and inclination, addressed the child: — 

O child, although Tiberius Gamellus be nearer re- 
lated to me than thou art, I, by my own determination 
and the conspiring suffrage of the gods, do give and 
put into thy hands the Roman Empire, and I desire thee 
never to be unmindful, when thou comest to it, either 
of my kindness to thee,. who set thee in so high a dig- 
nity, or of thy relation to Tiberius. But as thou know- 
est that I am, together with and after the gods, the 
procurer of so great happiness to thee, so I desire that 
thou wilt make me a return for my readiness to assist 
thee, and wilt take care of Tiberius because of his near 
relation to thee. Besides which thou art to know that 
while Tiberius is alive he will be security to thee, both 


The Inner Struggle 


155 


as to empire and as to thy own preservation; but if he 
die, that will be but a prelude to thy own misfortunes, 
for to be alone under the weight of such affairs is very 
dangerous, nor will the gods suffer those actions which 
are unjustly done, contrary to that law which directs 
men to act otherwise, to go unpunished. 

Caius promised to obey the request of Tiberius Caesar. 

Alone in his apartments, the Man of Mystery was 
seated. Before him was the mysterious scroll of the 
heavens, whereon was written the prophecy of the skies 
concerning the Nazarene. 

The unrealized purpose of Barabbas, who wished to 
become the Messiah of the Jews, embodying in himself 
the national and political ideas of Messiahship, was a 
subject of startling proportions. He meditated long 
upon the matter. At last, he seemed to hear a voice. 
It called his name. He started at the voice and looked 
around the room, but there was no one present. He 
listened again. The voice began in a low, yet distinct 
tone: — 

^^Yes, Barabbas failed in the execution of his plans. 
The idea was good, and could yet be realized, not in 
the person of the victim of Roman power, languishing 
in the prison awaiting crucifixion, but — Caspar, thou art 
able to achieve that which Barabbas attempted. Thou 
canst become King of the Jews; thou hast the signet 
of the aged and dying Emperor of Rome, the super- 
stitious Tiberius Caesar. Thou canst supersede Herod 
and Pilate, for the soldiers at Caesarea and Jerusalem 
know thy representative imperial authority and will fol- 


156 


The Shadow of the King 


low thee, if thou wilt occupy the kingdom by force. 
Thou hast the imperial signet and could write letters 
deposing both Herod and Pilate, and in favor of thyself 
or the Nazarene, and there would be no need of w^ar, 
simply the transfer of rulers whom thou mightest select 
in the place of the deposed ones.^^ 

The voice ceased. 

The ^^Man of Mystery,^^ by a desperate effort, re- 
leased himself from the strange influence that accom- 
panied the voice. He started in horror at the recognition 
of the influence which overcame him when he followed 
the Nazarene in the wilderness. 

It was some time before he regained his normal 
feeling, and his mind became engaged in endeavoring 
to analyze the mystery of Barabbas, and his questions 
concerning the fair daughter of Nicodemus, Virgo. A 
strange feeling came over him as he thought of the 
identity of Barabbas with the missing ^^son of Annas, 
of the high-priestly family. Five years’ absence had 
not erased the memory of Virgo from the mind of the 
imprisoned man. What was it that caused the absence 
of Bar- Annas for flve years ? Did the daughter of 
Nicodemus ever care for the one whom she thought she 
might learn to love ? And then C aspar thought of 
the vow of Virgo, and wondered if that was not in some 
way connected with the name of the ^^son of Annas. 
How should he test the matter ? Should he seek an 
interview and acquaint her of the fact of the identity 
of Jesus Bar- Abbas and Jesus Bar- Annas ? Could he 


The Inner Struggle 


157 


not read her heart when he recited the story to her ? 
Or, should he write an epistle and inform her by letter 
of the capture of Barabbas ? And the interview with 
the noted robber, would he acquaint her of the ques- 
tions of Barabbas concerning her ? 

Caspar arose from the divan and walked up and 
down the room in his apartment. He tried to centre 
his thoughts upon the next chapter of history concern- 
ing the Nazarene, as recorded in the scroll of the 
heavens. Then, after a while, he read Isaiah, the Jew- 
ish prophet, and comparing Isaiah with the scroll of 
the heavens, he saw that the Nazarene’s suffering was 
foretold; and the idea of the royal reign of the Mes- 
siah, as King of the Jews, was postponed by the rejec- 
tion of their king, as a nation. The Jewish Sanhedrin, 
as the organ of the nation’s will, had rejected the claims 
of Jesus of Nazareth as their Messiah. 

Caspar realized also that the crisis was at hand, for 
Herod and Pontius Pilate were both present in Jerusa- 
lem, and there seemed to be a general expectancy with 
all the people that the present Passover of the Jews 
was the time of the end. 

Caspar felt that there was also an invisible gather- 
ing in Jerusalem. The atmosphere seemed to be charged 
with contending elements. 

While the Man of Mystery was following this 
train of thought, he was summoned from his study by 
the voice of one of his attendants, announcing the pres- 
ence of a messenger from the house of Nicodemus.^^ 


CHAPTER XX 

Mondane’s Description of the Nazarene 

ASPAR received the epistle from the hands of the 
trusted slave of Nicodemus, who had refused 
to give it to his attendant. Breaking the seal 
of the parchment, he read: — 

From 3Iondane to Caspar: — 

Why hast thou been absent so long from the ^ house 
of Nicodemus^? And now, how can I tell thee for joy 
all that is in my heart ? I have seen the Nazarene and 
know that he is the Messiah! My vow is ended, and 
the daughter of Nicodemus is free! Mother’s vision 
was true. Virgo has lived to see the ^days of the Son 
of Man.^ He is of lofty stature, beautiful, having a 
noble countenance, so that they who look upon Him 
may both love and fear. ,He has wavy hair, rather crisp, 
of the color of wine, and glittering as it flows down 
from his shoulders, with a parting in the middle of the 
head, after the manner of the Nazarites. His forehead 
is pure and even, and His face without any spot or 
wrinkle, but glowing with a delicate flush. His nose 
and mouth are of faultless beauty. He has a beard 
abundant and of the same hazel hue as His hair — not 
long, but forked. His eyes are blue and very bright. 
He is terrible in rebuke, calm and loving in admonition, 
cheerful, but preserving gravity. His stature is erect, 
( 158 ) 



Mondane's Description of the iSfazarene 159 

and His hands and limbs are beautiful to look upon. 
In speech He is grave, reserved, and modest; and He 
is fair among the children of men. 

Rachel’s vision of the Nazarene was perfect, just 
as I saw Him. He was not clothed in soft raiment of 
byssus or purple, like Herod’s courtiers, or the luxuri- 
ous friends of the procurator, Pilate. He does not 
wear the white ephod of the Levite, or the sweeping 
robe of the scribe. There was not on His arm and 
forehead the tephillin, which the Pharisees make so 
broad, and though there is at each corner of His dress 
the fringe and blue thread which the law enjoins, it is 
not worn of the ostentatious size affected by those who 
wish to parade the scrupulousness of their obedience. 
A white kefBeh covered His hair, fastened by an aghal 
around the top of His head, and falling back over His 
neck and shoulders. A large blue outer robe — tallith — 
pure and clean, but of the simplest materials, covers 
His entire person, and only shows occasional glimpses 
of the ketoneth, a seamless woolen tunic, which is con- 
fined by a girdle round the waist, and which clothes 
Him from the neck almost down to His sandaled feet. 
But the simple garments do not conceal the King; and 
though in His bearing there is nothing of the self- 
conscious haughtiness of the rabbi, yet in its natural 
nobleness and unsought grace it is such as instantly 
suffices to check every rude tongue and overawe every 
wicked thought. His features are paler and of a more 
Hellenic type than the weather-bronzed and olive-tinted 


160 


The Shadow of the King 


faces of the hardy fishermen who are His Apostles; 
though those features have evidently been marred by 
sorrow -thought, it is manifest that those eyes, whose 
pure and indescribable glance seems to read the very 
secrets of the heart, have often glowed through tears 
— yet no man, as Uncle Joseph says, whose soul has 
not been eaten away by sin and selfishness can look 
unmoved and unawed on the divine expression of that 
calm and patient face. Yes, this is He of whom Moses 
and the prophets did speak — Jesus of Nazareth, the 
Son of Mary, and the Son of David, and the Son of 
Man, and the Son of God. Mine eyes have seen the 
King in His beauty. 

The ^ house of Annas ^ is more friendly to the 
^ house of Nicodemus ^ than when I last wrote thee. 
Uncle Joseph says the high priest, Caiaphas, is anxious 
for the release of a certain prisoner, a Bar-Abbas, or 
some such name, and that he desires the Sanhedrin to 
ask for the release of this robber on the ^ day of re- 
lease,^ according to the condescending custom of the 
Romans to our people. 

Many are the threats concerning the Nazarene, and 
I was reading in the prophet Daniel, and he says the 
Messiah is to be ^cut off.^ What does Daniel mean 
by his prophetic words? Nicodemus and Uncle Joseph 
talk about a decree of Artaxerxes, issued four hundred 
and eighty-three years ago, and connect this decree 
with the Nazarene. 


Mon dam's Description of the Nazar ene 16 1 

Jerusalem is full and overflowing with people, more 
than ever before, and they are still coming. Great 
crowds throng Bethany with the hope of seeing Laz- 
arus, who was raised from the dead by the Prophet of 
Galilee. 

can well believe all the reported miracles, since 
He is the Messiah, and especially since I have seen 
and heard and know for myself. He knows my 
thoughts of thee also; I know He does. There is one 
of His Apostles that I do not like — the Judean Ju- 
das. Mary, the sister of Lazarus, has twice rejected 
his attention to her, and she told Uncle Joseph that 
Judas loved his office and the money more than any- 
thing else. Besides, Mary says that Judas has been 
seen talking friendly with the avowed enemies of the 
Messiah. 

am afraid this letter will weary you, but I so 
much desire your presence at the ^ house of Nicode- 
mus and have so many questions to ask. 

Herod and his courtiers are in Jerusalem at the 
old Maccabean palace, and it is whispered that he is 
growing insane, especially since his daughter’s head was 
cut off by a large piece of ice. Is this a judgment 
of heaven upon them because of the death of the good 
John the Baptist? Uncle Joseph says it is, and that 
he is expecting great trouble in Jerusalem at the Pass- 
over. 

^^This young woman out skating and meeting such 
an accident as the cutting off of her head suggests to 


162 


The Shadow of the King 


me the manner of the ^ cutting off ^ of the Messiah. 
Is it possible that he can, or is to die? Will he be 
^cut off ^ in the sense of death? 

Terrible things are reported as happening in the 
temple. Uncle Joseph says strange noises and weird 
voices are heard, and frightening visions have been 
seen in the ^ Court of the Gentiles.^ 

Procula, the good Roman wife of the procurator 
Pilate, told me that she dreamed that the Nazarene was 
greeted by the people as King, and that He rode at 
the head of a multitude on an ass, and that, entering the 
temple. He drove out all the money changers and sellers 
in the ^ Bazaars of the Sons of Annas,^ just as He did 
before. She says the high priest and those connected 
officially with the ^ house of Annas ^ have just beseeched 
Pilate to arrest the Nazarene when he comes to Jeru- 
salem. 

Uncle Joseph says that greed for money, and cov- 
etousness, and desire to retain office, have blinded the 
^ house of Annas ^ to everything, and that Caiaphas 
justifies himself in desiring the death of the Messiah by 
saying that it is best that one should die, rather than 
the whole nation perish. 

^^For my part, I wish the Roman emperor would de- 
pose the whole ^ house of Annas, ^ and appoint just men 
in their places. But Uncle Joseph says that it is rumored 
that Tiberius Caesar is as good as dead, and is retired to 
his palace at Capreae. Thou wilt tell all to me when thou 
comest, and of thy recent visit to Rome and the emperor. 


Mondane's Description of the Nazarene 163 

must tell thee my dream. I thought thou wast 
going down from Jerusalem to Jericho unattended, and 
that thou didst fall among robbers, who almost killed 
thee, and left thee for dead, and I cried out in my 
dream when the robbers came upon the.e, and the 
leader of the band threw up his hands, and I recog- 
nized him as the one whose attentions I rejected years 
ago — Bar- Abbas, the ^ son of Annas. ^ Then I awoke. 
Is it not strange? I hate robbers. Thou must not go 
unattended, because there is so much excitement and 
so many people in Jerusalem. 

Trusting that your affairs will permit you to visit 
the ^ house of Nicodemus^ at once, I close this epistle. 

^^Mondane to Caspar. 


CHAPTER XXI 


The Last Messianic Appeal to the Nation 

EEUSALEM WES overflowing with people, and great 
excitement and expectation thrilled all hearts. 
Some were filled with fear, others with hatred, 
while many believed the Nazarene would, in some way, 
inaugurate His Messianic Kingdom. 

The populace was thrilled with emotion when it 
was understood that the Prophet of Galilee, notwith- 
standing all that recently happened, would enter the 
Holy City. 

Early Sunday morning, Jews who had visited Bethany 
on the previous evening, after the sunset had closed the 
Sabbath, spread the news of His coming, and a very 
great multitude prepared to receive and welcome the 
Deliverer who had raised the dead. 

The Nazarene had started from Bethany on foot, and 
passing from under the palm trees of the village. He and 
His disciples, followed by a multitude of people, ap- 
proached the fig gardens of Bethphage, the House of 
Figs.^^ 

Peter and John were sent on an errand to the village. 
The Nazarene told them that when they got to the vil- 
lage they would find an ass and a colt with her; these 
they were to loose and bring to Him. 

( 164 ) 



The Last Messianic Appeal to the Nation 165 

Everything happened as He said, and the multi- 
tude were only delayed a short time. The owners, on 
hearing the object of the two men, at once permitted 
them to take the animals, and they led them to Jesus, 
putting their garments over them to do Him regal 
honor. Then they lifted Him upon the colt — adopted 
for sacred purposes because it had never been used — 
afid the triumphal procession set forth. 

A great outburst of provincial joy and exultation 
took possession of the Galilean and the disciples. 

Rejoice greatly, O daughter of Sion; shout, O daugh- 
ters of Jerusalem; behold, thy King cometh unto thee; 
He is meek, and having salvation; lowly, and riding 
upon an ass, and upon a colt, the foal of an ass.^^ 

John and Peter led the colt by the bridle, and the 
cry of the multitude was followed by the spreading of 
their upper garments to tapestry His path, and the 
spreading of boughs of olives, and fig, and walnut on 
the highway. 

Hosanna to the Son of David! Blessed is the King 
of Israel that cometh in the name of the Lord ! 

And the multitude caught up the joyous strain of 
the disciples, and commented upon the raising of Laz- 
arus from the dead. 

The road slopes by a gradual ascent up the Mount 
of Olives, through green fields and under shady trees, 
till it suddenly sweeps round to the northward. At this 
angle of the road, Jerusalem burst upon the view. 

Jesus wept at the sight of the great city. 


166 


The Shadaiv of the King 


thou hadst known, He cried — while the won- 
dering multitude looked on — if thou hadst known, 
even thou, at least in thy day, the things that belong 
to thy peace — and then sorrow interrupted the sen- 
tence; and, when He found His voice to continue — but 
now they are hid from thine eyes.^^ 

There had been a pause in the procession while 
Jesus shed His bitter tears and uttered a prophetic la- 
mentation. But now the people in the valley of Ke- 
dron and about the walls of Jerusalem, and the pilgrims 
whose booths and tents stood so thickly on the green 
slopes below, caught sight of the approaching company, 
and heard the echo of the glad shouts, and knew w^hat 
the commotion meant. 

Tearing down the green branches of the palms, the 
people streamed up the road to meet the approaching 
Prophet. And when the two streams of people met, — 
those who had accompanied Him from Bethany, and 
those who had come to meet Him from Jerusalem, — 
they left Him riding in their midst, and some preced- 
ing, and some following Him, advanced, shouting, Ho- 
sanna, and waving branches, to the gate of Jerusalem. 

Mingled with the crowd were Pharisees, who feared 
and hated the Messianic cries and the kingly title given 
the Nazarene by the people. 

Master, rebuke Thy disciples, cried a chorus of 
Pharisaic voices. 

If these should hold their peace, the stones would 
immediately cry out,’^ answered the Prophet of Nazareth. 


The Last Messianic Appeal to the Nation 167 


When they reached the walls, the whole city was 
stirred with powerful excitement and alarm. 

Who is this? cried out the people, as they leaned 
out of the lattices and from the roofs, and stood aside in 
the bazaars and streets to let them pass. 

This is Jesus, the Prophet of Nazareth, answered 
the multitude. 

The procession did not proceed in regular traveling 
array further than the foot of Mount Moriah, and be- 
fore they reached the Shushan gate of the temple they 
dispersed and Jesus entered. 

Oh, my dream, my dream! cried Procula, as she 
grasped the hand of her Jewish friend, Mondane, the 
daughter of Nicodemus. They were standing at the up- 
per balcony of the procurator’s palace watching the 
procession. 

At the other side of the balcony, Pilate and the Man 
of Mystery were viewing the procession, while the 
Pilatta were stationed at the entrance of the palace. 

There will be no disturbance,^^ said Caspar, the 
procession is peaceable; the animal on which the Naza- 

rene rides is significant of peace; but I understand the 

covetousness of the Jewish authorities has already re- 
sulted in the abuses in the Court of the Gentiles,^^ and 
the Galilean may cleanse the temple, as on a former 

occasion, but there will be no need of military display; 

the Sanhedrin have already refused to recognize the 
claims of the Prophet of Nazareth to the Messianic throne 
of David. 


168 


The Shadow of the King 


Procula and Mondane disappeared from the balcony, 
and Pilate and Caspar were left alone, viewing the people. 

Messengers from the temple reported to Pilate at 
intervals. The Roman garrison in the tower of Antonia 
took no offense at the procession. Nevertheless, it was 
an open announcement of Messiahship upon the part of 
the Nazarene, and a final appeal to the nation for a re- 
vision of their attitude and rejection of Him as the 
Messiah. 

The provincial recognition of the claims of the Naz- 
arene was insufficient to carry a national assent. He 
accepted the decision as final. The multitude expected 
a signal from Him, and in their excited mood would 
have obeyed it, whatever it might have been. But He 
gave them none. 

The disappointment of the multitude was extreme, 
and an opportunity was offered to the Jewish authori- 
ties. 

The Pharisees needed no stimulus; but the Sad- 
ducees espied danger to the public peace in the state 
of the popular mind, and began to league themselves 
with their bitter enemies in the resolution to suppress 
the Galilean Prophet. 

Pharisees, Sadducees, and Herodians, high priests, 
priests, and scribes, were, for once, combined in a com- 
mon cause. 

Caspar and Pilate were passing through the balcony 
when a messenger arrived from the temple with a mes- 
sage from the genturion of the Pilatta.^* 


The Last Messianic Appeal to the Nation 169 

The men paused, while Pilate read the letter aloud, 
in the presence of the Man of Mystery ; — 

Longinus to Pilate : — 

* To THE Most Potent, August, Dreadful, and Divine Augustus, Pon- 
tius Pilate, Governor of Jerusalem: — 

send you report, as commanded. The Nazarene 
entered the temple, after the procession disbanded, fol- 
low^ed by crowds of people. 

The ^ Bazaars of the Sons of Annas ^ were the scene 
of confusion. The Prophet drove out the traders in the 
temple and began to teach the people, who seemed 
awed with His presence. 

The boys in the temple courts continued the glad 
hosannas which had welcomed Him. The chief priests and 
scribes and Pharisees and leading people are mingling 
together, holding consultations. Crowds surged around 
the Prophet as He spoke unto the people. 

While He was talking to the people, the priests, 
seeing He had carried the hearts of the multitude, were 
greatly enraged, and not being able to vent their hatred 
and fear in any way, they hired a vile person by the 
name of Gazzeel, a robber, to take one of the blood- 
stained sacrificing knives from the altar and creep 
toward Him behind the column, to assassinate Him. I 
saw the man raise his hand to strike the Prophet from 
behind, and was moving toward Him, when the Naza- 
rene, turning His head, arrested the hand of the as- 
sassin in mid-air by a look! Unable to move a muscle, 


170 


The Shadow of the King 


the assassin stood betrayed to all eyes, in his murder- 
ous attitude, like a statue of stone. 

^^As I drew near the assassin, I heard the words: 
^Return to those who hired thee. Mine hour is not 
yet come,^ and the robber bowed his head in shame, 
the knife dropped from his hand and rang on the mar- 
ble floor, and he sank at the feet of the Prophet, 
imploring forgiveness. 

^^The Galileans would have torn him to pieces, 
but the words, ^Depart in peace, ^ restrained them. 

^^And, most noble Pilate, what do you suppose 
these priests said? The Nazarene turned to them and 
said: ^Ye priests go about to kill me; for what do 
you seek my life?^ 

^^^Thou hast a devil, who goeth about to kill thee,^ 
was the answer of the priests. 

cannot write thee all that was said and done: 
but one thing of importance I will note, and that is 
this: Some Greek proselytes are present and they de- 
sire a conference with the Nazarene. They also are 
the bearers of a letter from King Abgarus to the 
Nazarene. I secured a copy of the letter and send 
its contents: — 

« ‘Abgarus, King of Edessa, to Jesus, the Good Savior, Who Appears 
IN Jerusalem. Greetings: — 

^ I have been informed concerning you and your 
cures, which are performed without the use of medi- 
cines and herbs. For it is reported that you cause the 
blind to see, the lame to walk, do both cleanse lepers 
and cast out unclean spirits and devils, and restore 


The Last Messianic Appeal to the Nation 171 


them to health who have long been diseased, and raise 
up the dead; all of which, when I heard, I was per- 
suaded of one of these two, either that you are God him- 
self, descended to earth from heaven, who do these 
things, or the Son of God. 

On this account, therefore, I have written to you, 
earnestly to desire you would take the trouble of a 
journey hither and cure a disease which I am under. 
For I hear the Jews ridicule you and intend you mis- 
chief. My city is indeed small, but neat, and large 
enough for us both.^ 

also inclose you an answer to this letter, as re- 
ported to me : — • 

^Abgarus, you are happy, for as much as you have 
believed in Me, whom ye have not seen. For it is 
wtitten concerning Me that those who have not seen 
Me should not believe Me; that they who have not 
seen might believe and live. 

^As to that part of your letter which relates to My 
giving you a visit, I must inform you that I must ful- 
fill all the ends of My mission in this country, and 
after that be received up again to Him who sent Me. 

^ But after My ascension, I will send one of My 
disciples, who will cure your disease and give life to 
you and all that are with you.^ 

From this letter of Abgarus and also the answer, 
you will observe that the Nazarene has no thought of 
injuring any one. And there is not the least danger of 
an alliance of the Nazarene with any force against the 
Romans. He is harmless and means good to all. 

The attempt to assassinate the Galilean Prophet 
will, I am sure, be followed by other attempts. 


172 


The Shadow of the King 


Nicodemus has just told me that the Prophet will 
leave the temple in the evening — the second evening 
as the Jews call it — by a secret passage; so that the 
priests will have no opportunity to harm Him to-day. 

I would have arrested the assassin, but he was lost 
in the crowd, and your command was to show no vio- 
lence unless necessary. The soldiers in the tower of 
Antonia are ready, at a moment’s signal, and there will 
be no danger of a tumult. 

Pilate and Caspar disappeared from the balcony, the 
former in wonder and awe at the revelation of the let- 
ter; the latter with a calm face and quiet spirit. 


CHAPTER XXII 


Judas and Mary 

WAS not safe for the Nazarene to stay in 
the city, nor was it in accordance with His 
wishes. He retired secretly from the temple 
and hid Himself from His watchful enemies, and, pro- 
tected as yet outside the city walls by the enthusiasm 
of His Galilean followers, went out toward Bethany. 

He did not go to the house of Lazarus, but 
sought shelter by the olive-sprinkled slope where the 
roads meet which lead to the little village. 

He was not unaccustomed to nights in the open 
air, and He and the Apostles, wrapped in their outer 
garments, could sleep soundly and peacefully on the 
grass under the sheltering trees. 

The night came on and the Nazarene and the 
Apostles bivouacked in the open air under the canopy 
of the Syrian sky, while the stars looked down in 
silence. 

It was near midnight when the restless form of 
Kerioth — Judas — arose, and, making sure that all 
were asleep, stealthily walked away from his comrades 
and disappeared toward the village of Bethany. The Ju- 
dean Apostle was on his way to the home of Lazarus. 
Judas loved Mary, who sat at Jesus’ feet and learned of 
Him the better portion. He loved the woman, who, at 
her own home, broke , the alabaster vase of Indian spike- 

( 173 ) 



174 


The Shadow of the King 


nard, and poured the precious perfume first over His 
head, then over His feet; and then — unconscious of 
every presence save His alone — she wiped those feet 
with the long tresses of her hair, while the atmosphere 
of the whole house was filled with the delicious fra- 
grance. 

The breaking of the alabaster vase almost broke the 
heart of Judas. To him the act of Mary was odious 
and repulsive. His jealous heart, filled with covetous- 
ness and avarice, found expression in murmuring dis- 
approval. The sight of Mary’s lavish sacrifice, the 
consciousness that it was now too late to save the large 
sum for the bag, — the mere possession of which, apart 
from the sums which he could pilfer out of it, gratified 
his greed for gold, — filled him with disgust and mad- 
ness. He had a devil. He felt that as long as the 
Galilean lived, Mary was beyond the reach of his 
power. He felt as if he had been personally cheated ; 
as if the money were by right his, and he had been in 
a senseless manner defrauded of it. 

Judas called it waste. 

This ointment might have been sold for three 
hundred pence and given to the poor.^^ Judas troubled 
Mary. 

Why trouble ye the woman? Let her alone; she 
wrought a good work upon Me; for ye have the poor 
always with you, but Me ye have not always; for 
casting this ointment on My body, she did it for My 
burying. 


Judas and Mary 


175 


Judas chafed under this rebuke, and the words had 
been ringing in his ears ever since they had been spoken. 

It was a prophecy of His death, and another death- 
blow to all Messianic hopes. No earthly wealth, no 
regal elevation could be looked for by the followers of 
the One who was so soon to die. It was another im- 
pulse of disappointment to the Judean treasurer who 
was publicly thwarted, silenced, and openly rebuked. 
He would not lose everything. In his hatred and mad- 
ness, jealousy and despair, he slunk away from Bethany 
that night and made his way to Jerusalem and got in- 
troduced into the Council room of the chief priests in 
the house of Caiaphas,^^ and had that first fatal interview 
in which he bargained with them to betray his Lord. 

What are you willing to give me, and I will betray 
Him unto you?^^ The bargain was made, but as yet no 
day had been decided on, only the betrayal paid for; 
but many opportunities would occur in the near future, 
when the great Passover was finished, and the Holy City 
had relapsed into its ordinary calm. 

Judas was the only Jew among the Galilean Apostles. 
He applied to the captains of the temple, the members 
of the Levitical guard, who had the care of the sacred 
buildings, and they at once announced his message and 
brought him in person before the priests and rulers of 
the Jews. And now the Jews were leagued with the 
Jew Judas for the destruction of the Nazarene. 

The fact that one who had lived with Jesus, who 
had heard all that He had said, and seen all that He 


176 


The Shadow of the King 


had done, was yet ready to betray Him, strengthened 
them in their purpose; the fact that they, the hierarchs 
and nobles, were ready, not only to praise, but even to 
reward Judas for what he proposed to do, strengthened 
him in his dark and desperate design. 

Judas received the thirty shekels — an earnest of 
what he should afterward receive, provided the plans of 
the betrayal were successful. He was to be rewarded 
with a large treasurership — even that of the temple. 

As he gazed on the silver coins, stamped on one 
side with the olive branch, the symbol of peace, and on 
the other side with a censer, the type of prayer, bearing 
on them the inscription, Jerusalem, the Holy,^^ he felt 
that those coins were the price of his peace, and that 
prayer was a mockery; but he remembered the loss of 
the three hundred pence and the devotion of Mary to 
the Nazarene, and left the precincts of the temple with 
a firm tread. 

And now restlessness and a desire to make a last 
appeal to Mary took possession of him, and he walked 
out in the darkness, relieved only by the stars dimly 
shining, and was approaching the house of Mary. He 
was alone, yet not alone. Was it a voice he heard 
close beside him as he passed in sight of the house of 
Mary? 

Judas, thou art now patriotic — true to Judea and 
the temple. This measure of thine cannot fail to force 
the issue, and, whatever the result, thou art benefited. 
It will force the Galilean to declare His Messianic 


Judas and Mary 


177 


Kingdom. At the worst, He can save Himself by a 
miracle. If not, has He not told thee repeatedly that 
He will die? And if so, why not reap the advantage 
from that which is, in any case, inevitable? Thou art 
not a simple Galilean.*^ 

The voice startled Judas, but he listened and was 
glad to hear the tones. 

The household in Bethany were in great distress. 
Lazarus was in hiding, and the two sisters, Martha and 
Mary, were alone, and the fear lest the Jewish authori- 
ties should have Lazarus slain, together with the deep 
sorrow for the Nazarene, was weighing heavily upon 
the hearts of those whom Jesus loved. 

Martha and Mary were in waiting, hoping and ex- 
pecting the return, or, at least, some tidings from the 
Galilean. 

Friends endeavored to console them, and some had 
remained late, but now all was quiet in the home, and 
the busy, active Martha had given way to weariness 
and was fast asleep. But there was no sleep for Mary. 
Her eyes were swollen from much weeping and con- 
stant looking along the road from Bethany to Jerusa- 
lem. 

The lamp was burning, but it was almost light out- 
side, and the form of a person could be seen walking 
as far as the road was visible. Several times she 
thought she saw the form of the Prophet moving slowly 
12 


178 


The Shadow of the King 


along the road, but she was disappointed. Still she 
kept watching while the light burned against the win- 
dow. 

At last a form loomed up in the distance. The heart 
of Mary beat wildly, as she gazed upon the approach- 
ing man, as he walked along the way. Nearer and 
nearer he came, and Mary was ready to welcome the 
Nazarene, as she hoped, but as the man entered the gate 
she recognized not the Prophet, but Judas. 

A strange terror seized her, and the fear of her 
heart toward Judas struggled with a desire to learn, 
even from him, of the Nazarene. 

What was it that made Judas tremble as he stood 
under the window? And what was the fate of the 
Nazarene? These two questions were uppermost in 
the mind of the woman who feared Judas and loved the 
Prophet of Nazareth. 

Mary,^^ called a voice, hoarse and husky. 

Mary,^^ repeated the voice, and she who sat at the 
feet of .Jesus appeared face to face with Judas. 

Why art thou come, Judas ?^^ The voice was full 
of fear, and the tone in such contrast with the tone of 
Judas. 

^^All is lost; we who have left all and followed the 
Nazarene are now helpless, and there is no restoration 
of the Kingdom of Israel. 

Is the Prophet harmed ? 

Judas made no reply. 

Tell me of Him, tell me of Jesus. 


Judas and Mary 


179 


has refused the Kingdom, said Judas bitterly. 

He was received by the people as He entered the 
city, but He will not seize the throne of David. Our 
fortunes are gone, the treasury is empty, and we are 
not recompensed.^^ 

The man hesitated and halted in his speech. 

Why art thou come to the ^ house of Lazarus? 

The man was silent. 

Speak ! speak ! Why art thou come ? 

I have come,^^ answered Judas, that you may 
listen to me and no longer listen to the words of the 
Nazarene — 

Go, Judas, cried Mary. Go, and never more 
call my name. Thou art dead. Thy voice sounds sepul- 
chral. Get thee to those who hired thee! 1 will see thy 
face no more.^^ 

The man of Kerioth reeled under the words of 
Mary, as she disappeared from the window. 

The words of Mary troubled him, and, filled with 
despair, he defiantly turned from the home of Bethany 
and disappeared. 

Against the day of his death had Mary spoken the 
strange, unconscious words of fatal prophecy. 

Judas hurried along the way toward his companions, 
and the words of Mary were continually sounding in 
his ear : Thou art dead. Thy voice sounds sepulchral. 
Get thee to those who hired then. I will see thy face 
» 


no more. 


CHAPTER XXIII 


Caspae and Mondane 



|he house of Nicodemus was brilliantly lighted. 
In the large library was seated the Man of 
Mystery consulting a parchment on which 
were traced characters, unintelligible to all save the 
initiated. Four stars in the form of a cross appeared 
on the section of the parchment which illustrated the 
Southern heavens. The Southern Cross connected with 
the Northern Crown. The starry pictures were the ob- 
jects on which the eye of Caspar was riveted. The 
one was a cross formed of stars, and the other a crown 
formed of stars. 

The third Decan of Libra is the Corona J^orealis, 
vertical over Jerusalem once in every revolution of the 
earth. 

The heavens themselves revealed the parallel posi- 
tion indicated by the parchment at the time the Man 
of Mystery was engaged in consulting the parchment 
of the primeval astronomy. 

Nicodemus was astonished beyond measure when he 
realized that the heavens, as seen at the present Pass- 
over from the upper chamber of his own house in 
Jerusalem, revealed the Southern Cross and the Northern 
Crown. In the zodiac of the Magi, the constellation 
( 180 ) 


Caspar and Mondane 


181 


was marked by the figure of a lion, with his head 
turned backward and his tongue hanging out of his 
mouth, as if in consuming thirst. The prophetic page 
of the prophecy of the skies was paralleled in the 
Hebrew Scripture, quoted by the Man of Mystery 
to the ruler of the Jews: — 

am poured out like water, all my bowels are 
out of joint; my heart is like wax; it is melted in the 
middle of my bowels. My strength is dried up like a 
potsherd; and my tongue cleaveth to my jaws; and 
thou hast brought me into the dust of the earth. 

The Man of Mystery applied the passage to the 
Nazarene, and also the chart of the heavens related to 
the crisis of the life of the Prophet of Nazareth. 

In the second Decan of Libra, a slain victim pierced 
and slain with a dart barbed in the form of a cross 
appears. The victim is slain by Centaur himself. 

From this fact and the Hebrew Scripture, Caspar was 
convinced that the Nazarene would be a victim on the cross. 

The Prophet of Galilee had often said : I lay 

down My life for the sheep. No man taketh it from 
Me, but I lay it down myself. I have power to lay it 
down, and I have power to take it up.^^ 

The third Decan of Libra revealed the crown, which 
the serpent aims to take, called the Northern Crown. 
From this the Man of Mystery concluded that the 
crown of the Nazarene would be through death, in ac- 
cordance with His sayings and the prophecies of the 
Hebrew prophets. 


182 


The Shadow of the King 


Nicodemus walked up and down in the upper cham- 
ber looking upward at the strange appearance of the 
heavens. 

The prophet Daniel seemed to be with him, and the 
words of the prophet were continually sounding in his ears: — 
Know, therefore, and understand that from the going 
forth of the commandment to restore and to rebuild 
Jerusalem, unto the Messiah, the Prince, shall be seven 
weeks and threescore and two weeks; the streets shall 
be built again and the wall, even in troublous times. 
And after threescore and two weeks shall the Messiah 
be cut off, but not for himself; and the people of the 
prince shall come and destroy the city and the sanc- 
tuary; and the end thereof shall be with a flood, and unto 
the end of the war desolations are determined. 

The time of Daniel’s prophecy was at hand. Hebrew 
prophecy and the heavens witnessed together. 

The ruler of the Jews was in a state of indescriba- 
ble agony. The Sanhedrin, of which he was a member, 
had determined upon the death of the Nazarene, who, 
according to the conspiring testimony of all things in 
the heavens and upon the earth, was the Messiah — the 
rejected Messiah of the Jews. 

He contemplated the result of the execution of the 
Nazarene. Could it be done? Would not the heavens 
fall and the earth swallow up the men of evil counsel? 

And what would become of him, his wealth and great 
estates? And what of the Man of Mystery, and the 
daughter of Rachel — Virgo, whose unaccountable love 


Caspar and Mondane 


183 


for Casper commanded even the reverence of the ruler 
of the Jews — Virgo, the child of the beloved Rachel 
in heaven? And as he paced up and down the room, 
the death scene of his wife was again before him. He 
saw the outstretched arms of the mother of Virgo as 
she saw in vision the Messiah, as He beckoned and 
called her away from earth and his home. 

And the fate of the Galilean, what was it now? 
He could only conjecture, for since he saw Him pass 
out by the secret door of the temple his eyes had not 
rested upon the Man. 

Nicodemus was powerless now. The opportunity was 
gone. He fell upon his face, and the strong man wept 
— it was all he could do. 

When he arose he saw the almost distinct outline of 
the Nazarene, and the face was one of pity and compas- 
sion. The vision pierced the heart of the ruler of the 
Jews, and through the avenues thus opened by the con- 
victing look of the Sorrowful Face, he felt a calm peace 
stealing, and through the tears the vision grew brighter 
and more distinct. Then it faded as he heard the assur- 
ing words : --- 

Peace to thee and thine. In the sepulchre My body 
shall rest to-morrow. 

Then the vision vanished. 

Caspar began to realize as he had not realized before 
that the time was at hand, that the hour of the Son of 
Man had come. Mine hour,^^ so often referred to by the 


184 


The Shadow of the King 


Prophet of Galilee, and also the hour of darkness. The 
scroll of the heavens, and of Isaiah and Daniel all 
agreed with the impending and threatening aspect of the 
times. 

And the Passover services, were they not fulfilled in the 
Man of Sorrows? Was he not the living Passover? And 
the Paschal lamb slain, was not the Galilean the real 
Passover Lamb? While the Man of Mystery was 
thinking over the past and his mission, he recalled the 
words of the austere prophet whom Herod had beheaded 
— Behold the Lamb of God that taketh away the sin of 
the world — and he womdered if He could take away the 
sin of conspiracy and rejection, and the death decreed by 
the nation? 

Would it be right for him to interfere, and, as a per- 
sonal representative of Tiberius Csesar, assume command 
of the Roman soldiers and depose both Pilate and Herod? 

He arose from the divan and turned away from the 
parchment, and, as he walked up and down the room, he 
seemed lost in refiection. 

Outside, the awful stillness of night seemed ominous 
of some great crisis. Within, the influence of a real felt 
power strangely affected him. He was returning to the 
divan, when the curtain parted and the daughter of 
the ruler of the Jews appeared. 

Mondane and the Man of Mystery were face to face. 

I came to tell thee of my dream,^^ began the Jewish 
maiden, as the two walked toward the balcony opening 
from the library. 


Caspar and Mondane 


185 


Seated on a cushioned divan in the balcony, in the 
clear moonlight of the Syrian night, Caspar looked with 
wonder at the beautiful face of the maiden. 

Oh! it was such a dream, she continued. 

Tell it to me. Let me hear thy voice and be near 
thee and I am content. 

I dreamed I was in Gethsemane, near the spot 
where we walked once toward the cave. Thou knowest 
the time and place. The moon was shining as bright 
as now. I felt the wind as it stirred the trees, 
and heard, but understood not, a voice that spake near 
by. Looking in the direction from whence issued the 
voice, I saw, oh! I saw so plainly, the bending form of 
the Nazarene. Above His head I saw angels bending 
in silent ministry. Rising from the attitude of worship, 
I saw Him move toward the East, and the forms of 
three sleeping men were in His pathway. He stooped, 
and as they rose I heard His voice, but understood not 
the words. Then I saw the lanterns carried by men in 
the distance, and soldiers and members of the household 
of Caiaphas, led by the dark man of Kerioth, walked 
stealthily toward the Galilean and the three men with 
Him. And when I saw Judas with the enemies of the 
Galilean, I was afraid and awoke from my dream. 

The two were silent. 

^^Tell me the meaning,^^ pleaded Mondane, as she 
gave emphasis to her words by an appealing look. 

Tell me what meaneth the dream, for I fear the Good 


186 


The Shadow of the King 


Man will suffer at the. hands of the men who are seek- 
ing Him in the garden.^- 

To-morrow thou shalt know all,^^ replied Caspar. 

To-morrow, thou shalt know. Let thy mind be at rest. 
The hour is come, and the hour of darkness rules the 
nation. Thou art pale, and I would not have thee suffer 
in thy forebodings. The end comes which ushers in a 
new beginning. Thy vow is ended, and my mission nears 
its close, but to begin a higher one, and with thee by 
my side to walk the way of the new destiny that opens 
before us. Thou knowest, for I have told thee all, and 
thou hast understood more of my words than even the 
teacher of the Jews, thy father, for he cannot read, as 
thou hast read, the prophets. Thou knowest me, and 
my mission, and how the Persian priesthood commissioned 
the Magi to report as to the King of thy people, whose 
herald to the wise men was that of the star. Thou 
knowest# how Caspar, the youngest of the three, followed 
the King, and whose mission has kept him in the shadow 
of the King all these years. Thou knowest how, since 
I met thee, our lives were destined to be one; that, 
thy vow ended and my mission over, we are to walk as 
one in the shadow of the King. Soon it shall be known 
by us, and things not understood by thee now will be 
known then.^^ 

The eyes of the Jewish maiden rested upon the face 
of the Man of Mystery while he was speaking, and at 
the close, without waiting for further words, she began: — 



CHRIST'S AGONY IN GETHSEMANE 







> ^ . -z^HaiiBP^Wa 7^ ^ 






< ^r' •> 


1^ ■>; V-’ V 




'-'T* . .'^ Jt* .A^ . ► 

y-r:.. 


*.•■. *"*"‘-r’ • ^ -^'fiv . • •. ' 1. ij^^rSL- 

/V: 't SC* •. • ,y^ ^ ■ , -7''-ji Si**'' * VTpH 

17,1 ^ *k**--.- V •*’ '^ . w' -• • ^ ' • - *. ^ iAl^l 


. ’ #v 


' Vl- 

■ ■ •■■•! \ i-ii ' >, 


■V H' 

» JL*- 

- . ^ 


'*>*iai 


"jw. r* 

u^ ' . ■ 


V ♦ 


i-w . S 


.i2 »' ♦"* VI* * 

• • 





I.' 


^ 9. - ' 

■'*• '■* ■' ■ . 


V'f.T 


' N 


■ .^-, A>. :■ 




WrrTm^^^ ' ■ -i;' ■;■■ -1 j" 


•r- f>^ ^ 



.>** 





0^'? :■ 









. V'/^- • ■ * •». ': yt ' v'^ •i*'^-.- •■ >'■ ''^'•' tf^'. ■v^^.'s ^*-'3 



*: .iiB(5r . .vi .• .\'^ .,^y ■ f 

TSlfc a^i*^ .. .&? ,* -• ‘ '•* ■''' " •^* iA ^ »t* • * * 



tit I- •> 


,vii 









%V 


f>^ 




• ■• . -•H:*" •• '. ■'7.; -I-.-j® .: ,i>r:i^»-C. ;. ■■'■•*:»« ' ■>';*V 
‘4i£a5J5^sW-r . -;■ r.. 




&•■•?»■ n. IKi !m H gxrm Jg^ g4^t<c3B > ♦ "V_ V^PL? z^Ulfc:^ •' / ^ 




• %fti 






Caspar and Mondane 


187 


But I do not see the necessity of the death of the 
Nazarene. Why should He die? And then if — as you 
indicate in your refusal to tell me now the meaning 
of my dream — if the Nazarene is to be apprehended 
and executed by the Sanhedrin and Rome, why such 
a struggle in the garden, so awful that angels’ ministry 
is necessary? And why the sleeping men? And why 
is Judas allowed to betray the Good Man?^^ 

Caspar was silent for a moment. Then, taking both 
hands of the maiden in his own, he answered: — 

Mystery, in some sense, it certainly is, and must 
be; for the person itself of Christ is, internally viewed, 
a mystery, and the what and how of His personal pains, 
in what part they affect Him, under what laws of in- 
tensity, and by what internal force He is able to sup- 
port them, we can never know till we understand His 
psychology itself, as we certainly shall not here on 
earth. Agony is a mystery, as mysterious as love. In 
this case of the agony of the Nazarene, anticipated by 
thy dream, thou must know that the power of the Evil 
One is dominant now. The agony of the Nazarene 
rises naturally out of the perfect feeling and the per- 
sonal relations and exigencies of the sufferer. Such a 
being, on such a mission, meeting such objects of feel- 
ing, at such a crisis, will have just this agony, without 
any infliction to produce it. The agony in Gethsemane 
of the Nazarene, although its dark phases were with- 
held from thee in thy dream, thy mother would prepare 
thee for the near future tragedy. 


188 


The Shadow of the King 


^^What has my mother to do with my dream inter- 
rupted Mondane. 

Dost thou not know the ministry of dreams? Rachel, 
thy mother, would prepare thee in advance by a dream 
shadow of the coming event, which would shock thee if 
revealed only in a dream, and, therefore, thy dream has 
eliminated from it all the dark realities of the events that 
are approaching, and may occur this night — 

Caspar paused. Then he continued : — 

But the agony of the garden, revealed in the mental 
struggle of the Nazarene, visibly exceeds in its degree all 
that we know of human sensibility. Dost know, Mondane, 
the Nazarene is divine, and divine sensibility is a suffer- 
ing sensibility? 

Mondane arose, withdrawing her hands from the clasp 
of the Man of Mystery, and holding them up, as was 
her custom in expressing strong feeling, asked, cautiously, 
yet with deep feeling in her tone: Does God suffer? 

Can the divine Nazarene suffer ?^^ 

Listen, answered Caspar, and, as the Jewish maiden 
resumed her seat, he continued: The body of the 

Nazarene is a human vehicle, and the sole burden of His 
agony wrenches the human vehicle. A suffering that ex- 
ceeds the proportion of the vehicle must needs appear by 
violent symptoms. God’s perfections require Him to be a 
suffering God — suffering sympathetically. Nature does 
not reveal the passive virtues of God. God’s love is 
revealed in the Nazarene — His life and ministry. And 
so, in the Gethsemane agony is revealed the suffering 


Caspar and Mondane 


189 


sensibility of God. The chastity of His pure feeling re- 
coils with horror from the wrong and judicial madness 
into which He is now descending; and the love He has 
for His enemies brings a burden of concern upon His 
heart that oppresses, and, for a time, almost crushes Him, 
until He feels the probability of death, even before the 
executed death of the cross. The angels in thy dream 
strengthened Him for the crucifixion. He is relieved 
from the awful fear of dying in the garden. 

Caspar paused, but Mondane was silent, and he 
continued: — 

The Nazarene is a Being of unsullied innocence 
and divine purity, though incarnated into the corporate 
evil and retributive disorder of the world, to bear its 
liabilities and be Himself a part of it. This retributive 
disorder of the race is what is called in your Scripture 
^ the curse, ^ and, being Himself a man. He is just so 
far in it as He is human. In all His previous ministry 
— temptations, healings, teachings, in the hypocrisy and 
cruelties of the wrongs He has encountered. He has been 
struggling often with a sense of recoil difficult to be 
suppressed. But now, as He nears the great crisis of 
His life, He beholds the corporate evil, or curse, 
gathering itself up to a deed upon His sacred person, 
that will display all that is most horrible in it. He is 
not afraid, but His pure feeling shudders at the mad- 
ness which is ready to burst upon Him — shudders even 
worse that it is to be judicial madness. Judicial mad- 
ness has blinded the nation, and the spirit of evil, no 


190 


The Shadow of the King 


longer restrained, is to be let forth in His betrayer and 
crucifiers, in just the madness that judicially belongs to 
it, culminating in the murder of love itself. 

The words of the Man of Mystery ceased. 

There was some commotion in the city. Men were 
hurrying by the house of Nicodemus,^^ and in the dis- 
tance, approaching Gethsemane, lights were seen mov- 
ing, as if carried by soldiers. 

Caspar and Mondane looked over the balcony and 
endeavored to understand the meaning of the com- 
motion. 

The Jewish maiden, with instinctive fear, was cling- 
ing to the arm of Caspar. 

My dream! My dream! she exclaimed; Geth- 
semane, and the suffering of the Nazarene!^^ 

Mondane had fainted, and, almost unconsciously, the 
Man of Mystery carried her to her own apartments, 
accompanied by her two female attendants, who hurried 
into the library, at a signal from the golden bell. 

Hurriedly giving instructions for her care, Caspar 
disappeared from the room, and passed out of the build- 
ing and into the street toward the Roman Governor’s 
palace. 


CHAPTER XXIV 


The Arrest of the Nazarene 



^UDAS Iscariot joined the disciples of Jesus as 
the other Apostles did, in the hope of taking 
part in a political revolution and occupying a 
distinguished place in an earthly kingdom. He was a 
man of superior energy and administrative ability, which 
suggested his office of purse bearer of the Apostolic 
company. 

At one time, there was a noble enthusiasm in Ju- 
das, and some attachment for the Nazarene. But there 
was a canker at the root of his character, which gradu- 
ally absorbed all that was excellent in him, and became 
a tyrannical passion. It was the love of money. Judas 
fed it with petty peculations which he practiced on the 
small sums which Jesus received from His friends for 
the necessities of His company, and for distribution 
among the poor with whom He was in daily contact. 
He hoped to give it unrestrained gratification when he 
became chancellor of the exchequer in the new king- 
dom. His earthly views of the kingdom became more 
and more divested of every spiritual adjunct. He grew 
impatient for their realization. 

Preaching and healing seemed to him a waste of 
time; the purity and unworldliness of Jesus irritated 
him; why did He not bring on the kingdom at once, 
and then preach as much as He chose afterward? 

( 191 ) 



192 


The Shadow of the King 


Then Judas loved Marj and was rejected. 

He was in despair. 

He began to suspect that there was to be no king- 
dom such as he hoped for at all. He felt that he had 
been deceived, and began to despise and hate his 
Master. 

The failure of Jesus to take advantage of the dis- 
position of the people on Palm Sunday convinced him 
that it was useless to hold to the cause any longer. 

He saw that the ship wa^ sinking and resolved to 
get out of it. He carried out his resolution in such a 
way as both to gratify his master-passion and secure the 
favor of the authorities. His offer came to them just 
at the right time. They closed with it greedily, and, 
having arranged the price, sent Judas to find a con- 
venient opportunity for the betrayal. He found it 
sooner than they expected — on the next night but one 
after the dastardly bargain had been concluded. 

The last interview with Mary, under the shadow of 
night, maddened the man of Kerioth. He returned on 
his way to the other Apostles, with the words of Mary 
ringing in his ears. 

When he drew near the company he saw the Naza- 
rene was not present. He was away. 

Judas always called the Nazarene Rabbi ; the rest 
of the Apostles called Him Lord. 

The Rabbi is absent, volunteered Judas, as the 
company arose from the slumber of the night. 

Thomas made no reply to this salutation of Judas. 


The Arrest of the Nazar en6 


193 


It was night when Judas left the disciples and Jesus. 
More than two hours had passed since, from the lighted 
chamber of their happy communion, he had plunged 
into the darkness, and those hours had been fully oc- 
cupied. He had gone to the high priest and Pharisees, 
agitating them and hurrying them on with his own pas- 
sionate precipitancy ; and partly out of genuine terror of 
Him with whom he had to deal, partly to enhance his 
own importance, had got the Jews to furnish him with a 
motley band composed of their own servants, of the 
temple watch, with their officers, and a part of the Roman 
garrison from the Tower of Antonia, under the command 
of their tribune. 

They were going against One who was deserted and 
defenseless, yet the soldiers were armed with swords, and 
the promiscuous throng had provided themselves with sticks. 

They were going to seize One who would make no 
attempt at flight or concealment, and the full moon 
shed its luster on the unhallowed expedition; yet, lest 
He should escape them in some limestone grotto, or in 
the deep shade of the olives, they carried lanterns and 
torches in their hands. They made their movements as 
noiselessly as possible; but at night a deep stillness 
hangs over an Oriental city, and so large a throng 
could not move unnoticed. It was this throng that 
Caspar and Mondane saw in the distance, from the bal- 
cony of the palace of the ruler of the Jews. 

It was the dream that was recalled by the lights 
and movements of the people that caused Mondane to 

13 


194 


The Shadow of the King 


swoon away, and that impelled Caspar to brave the 
dangers of the night in order to ascertain the motive 
of the throng. 

Caspar saw from the distance that the lights were 
moving toward the garden of Gethsemane, and, taking 
a near way, down the steep side of the ravine, across 
the way of the Kedron, which lay a hundred feet below, 
and up the green and quiet slope beyond it, he hurried 
to the garden. 

Gethsemane was about a half a mile from the city 
walls. It was the garden of Nicodemus, and marked 
only by a slight inclosure. It was a place of frequent 
resort for Jesus and His followers. 

Here, too, Caspar and Mondane often walked and 
talked of life, its mystery and the destiny of things. 

A strange feeling came over the Man of Mys- 
tery as he entered the garden. The chequering moon- 
light, the gray leaves, the dark brown trunks, the soft 
greensward, the ravine, with Olivet towering above it 
to the eastward, and Jerusalem to the west — the whole 
external aspect of the surroundings strangely influenced 
the Man of Mystery. 

He looked toward the approaching throng in the 
distance, revealed by the lighted lanterns, and quietly 
awaited their coming. For some reason the procession 
stopped, and from different directions forms could be 
distinguished as they moved toward the crowd. People 
were gathering and the crowd was becoming larger as 
the forms from the different directions were lost to 



THE LIGHT OF THE WORLD 





ma --' - • ^ ;U ' .-r v *r ^ Vte\'- ^ \3ivf%^.> # -^.r ' .’v?il'JS 






H^yr ‘ - --6^■ ‘ r. -v V • ■ 


1-- V 


rf 1$ ' 


^ - ''r ^ -♦ 


l^-rTC^.. -4/;' ;,V'<: , ,-• 


%v’'^ 




«^I^‘ 



4>^^; * 

• ^vv 


1*^ 


V -» - 
- .' ' 


► » 
0 






■•" ' ;• , - .* 


^ ^ i-*-r » < '*• T* 

b-K ■^^;';'r: r ^ -: ' ' S ■■■' 


>? 

• • « 



t 3 • kfc" ■*•1^ • ^ 





,r4“ iS»(?^iifi^A:-. ■■:?>".'•■ a 


k 


J4 




■«' ? 
■ 


■*? 

'TV, 7'-f?4rFr*a*C*’ iir t 

- * \ - .V - V 

k * 

lJ;^* • 


-•'r- : 
»•’«. ^ 




k'f*’ - »-i '* ,-lV^.V- Am t • * *■ 

V.. ' • '■ ■ “ ' * |5il^‘- . ' ‘A '"• * " 


I Jb 


^ - .-V4 >“■'-• - -Vj.’ - •.■ •V-e^"i;.S 



S) 

). V - 






V .;. 


4 Cc 





•« . 




-*J* 


> w 


kV 


w 


■■ w '■ :'■. -.,>.■ '■" 

&:•*■. • *# RT^..^;^^'l!: ■ f ••’■■- . 1- 


* ■ . 4 

4.- ^ m- 


J-_T* -^l» ^ 


% 


7>S’ 



.* jitT*.tk/ k ^ k" I • -b ‘ r * t llac^ m 

^ vf V ■*■ ■ vy .i ^ 

•<■:. //ii. ^ '' ^ 

‘■*>i.'', e-v^— ’-' “ ' ,*•'-«•■’ ‘ 4^ ' JW' - 




.4 -ki 


• ' "M 

;- '•• , -'V -; ,- ’?i. iglft. • 

1 ^i^ ^ :-'r - * ■■; 

^ ^y: i _ : 








The Arrest of the Nazar ene 195 

sight in the mob carrying torches, lanterns, staves and 
swords. 

There was no noise, and the silent movements of 
the strange procession strangely affected Caspar, as he 
watched them from the entrance to Gethsemane. 

Around him all was still. A sense of drowsiness 
almost overpowered him. The shadows of Gethsemane 
grew darker, and a cloud obscured the light of the 
moon, causing the forms of the throng over against the 
city wall to appear close at hand. 

Caspar realized the strange power that manifested 
itself in the darkness. 

Toward the East, there was a strange light that came 
with supernatural vividness and shone all around the 
pathway of the garden. The Man of Mystery turned 
toward the light. It gathered and collected as if an 
invisible host were marshalling in the air and had paused 
for a tim'e in some strange ministry. 

The strange light in the garden revealed the forms of 
three sleeping men. 

Caspar retired under the deep shadow of the olive 
tree, and quietly watched further developments. 

Presently the form of a person appeared moving with 
the light. It was the'Nazarene! 

He walked along the pathway slowly as if conversing 
with some invisible presence, manifested in the light that 
overshadowed Him. 

The procession with the lanterns drew near. The 
strange light faded away. The cloud passed by, and 


196 The Shadow of the King 

the moon shone down upon the garden in the full splendor 
of power. 

The Nazarene approached the sleeping men. 

Sleep on now,^^ He said, ^^and take your rest. It is 
enough. The hour is come. Lo! the Son of Man is being 
betrayed into the hands of sinners. 

There was a pause, and the clank of swords and 
hurrying footsteps were enough to awaken the sleepers. 
The red glare of lamps and torches athwart the moonlit 
interspaces of the olive yards were enough to show that 
Judas had betrayed the secret of the Nazarene ’s retire- 
ment and was even now at hand. 

Rise, let us be going. Lo! he that betrayeth Me 
is at hand ! 

Even as Jesus spoke, Judas appeared, pressing for- 
ward into the inclosure, and was in front of all the 
rest. 

Comrade, said the Nazarene to him, as he hurried 
forward, the crime for which thou art come — 

The sentence was cut short by the deep agitation of 
His spirit. 

Judas made no reply, as though he had heard not 
the voice. 

Rabbi, Rabbi, hail I hissed the voice of the man of 

Kerioth, as he kissed the Nazarene. 

Judas,^^ said Jesus with a stern, sad reproach, ^Most 
thou betray the Son of Man with a kiss?^^ 

The man of Kerioth reeled under the power of the 
Nazarene’s question. He staggered back to the door of 


The Arrest of the Nazar ene 


197 


the incloslire, toward which the rest of the crowd were 
now beginning to press. 

Lord, shall we smite with the sword? was the 
eager cry of Simon, and the only other disciple provided 
with a weapon; for, being within the garden, the Apostles 
were still unaware of the number of the captors. 

Jesus did not at once answer the question, for no 
sooner had He referred to the villainous falsity of Judas 
than He himself stepped out of the inclosure to face 
His pursuers. 

Standing in the full moonlight in His unarmed and 
awful majesty. He shamed, by His calm presence, their 
superfluous torches and superfluous arms. 

Whom are ye seeking? was the gentle inquiry 
of the Nazarene, desiring to shield the Apostles from 
molestation, and to make all present witnesses of His 
arrest, and so prevent the possibility of any secret 
assassination. 

Jesus of Nazareth! was the reply of a chorus of 
voices. 

I am He,^^ said Jesus in a calm, majestic tone, and 
a movement of contagious terror seized the crowd, and, 
starting back in confusion, some of them fell to the 

Whom are ye seeking? was the renewed question 
of the Nazarene. 

Jesus of Nazareth, was the reply, 
told you that I am He. If, then, ye seek Me, 
let these go away.^^ 


198 


The Shadmv of the King 


The words were a signal to the Apostles to con- 
sult their safety, if they would. 

Malchus, a servant of the high priest, rushed forward 
and put his hand upon the arm of the Prophet. 

Simon drew his sword, and, with a feeble and ill- 
aimed blow, severed the ear of the man who had dared 
to touch his Master. 

Instantly Jesus stopped the ill-timed and dangerous 
struggle. 

Return that sword of thine into its place,^^ He said 
to Simon, ^Hor all they that take the sword shall perish 
with the sword. Thinkest thou not that I could com- 
mand twelve legions of angels if I chose resistance? 
Then, turning to the soldiers who were holding Him, 
He said, Suffer My freedom one moment only, while 
I heal the wounded man.^^ 

The Nazarene touched the ear of Malchus and he 
was healed. 

The healing of Malchus made no impression on the 
hardened men. Their terror had quite vanished, and 
had been replaced by an insolent confidence. The great 
Prophet had voluntarily resigned Himself. He was their 
helpless captive. No thunder had rolled, no angel had 
fiashed down from heaven for His deliverance, no mir- 
aculous fire devoured amongst them. 

The soldiers had fast hold of Him, and already 
some chief priests and elders, and leading officers of 
the temple guard had ventured to come out of the 
dark background from which they bad securely seen 


The Arrest of the Nazar ene 199 

Ixis capture, and to throng about Him in insulting curi- 
osity. 

To these men, especially, Jesus spoke. 

Have you come out as against a robber with swords 
and staves? When I was daily with you in the temple, 
ye did not stretch out your hands against Me. But 
this is your hour and the power of darkness. 

With these words, the hopes of the Apostles vanished. 
Then all His disciples forsook Him and fled! 

Judas fled in despair ; the awfulness of the situation 
dawned upon him. 

At this supreme moment, Lazarus ventured, in his 
intense excitement, to hover on the outskirts of the hostile 
crowd. Mary had importuned him to seek the Nazarene 
in the well-known secret place of retirement, and he had 
obeyed his sister’s desire. When the first sound of the 
commotion awoke him from sleep, after the entreaty of 
Mary, he hurriedly covered himself with the linen sheet 
in which he had been sleeping, and hurried in the direc- 
tion of Gethsemane. The Jewish emissaries resented his 
close intrusion, and seized hold of the sheet which he had 
wrapped about him ; and he, terrified, fled away naked, 
leaving the linen garment in their hands. 

Jesus was now absolutely alone in the power of His 
enemies. At the command of the tribune His hands were 
tied behind His back, and, forming a close array around 
Him, the Roman soldiers, followed and surrounded by 
Jewish servants, led Him once more through the night, 


200 


The Shadow of the King 


over the Kedron and up the steep slope beyond it, to the 
palace of the high priest. 

Caspar witnessed the whole proceeding with inde- 
scribable feelings. What could be done in behalf of the 
arrested Prophet? 

Would the soldiers recognize his authority and do his 
bidding, or should he hasten to Pilate and have the pro- 
consul rescue his friend? And, then, Mondane — would 
she regain consciousness, and should he return to the 
House of Nicodemus? 

Many questions were mentally asked and answered 
as the Man of Mystery hesitated whether to follow the 
Nazarene or return to the presence of the woman he 
loved. Just as many, in the generation to come, should 
hesitate between love and duty, and, in the pause, allow 
Jesus to be put to open shame. 


CHAPTER XXV 


Caiaphas and the Nazarene 

ASPAR knew the Nazarene desired to submit to 
the powers that now held Him in custody, 
and also, that the authorities would rush the 
proceedings of trial and condemnation, and so take the 
people by surprise, and before the populace could in- 
terfere, have their wishes realized. 

Midnight was already past as they hurried the 
Nazarene through the hushed streets of the sleeping 
city, to the presence of the high priest. Annas and 
Joseph Caiaphas occupied the same official building. 
Since the days of Herod the Great, the high priesthood 
had been degraded from a permanent religious office 
to a temporary secular distinction, and so the soldiers 
led Jesus to Annas. His advanced age, his preponder- 
ant dignity, his worldly position and influence, as one 
who stood on the best terms with the Herods and Pro- 
curators, gave an exceptional weight to his prerogative 
decision. 

Annas attached a political significance to the teach- 
ing of the Nazarene, and was afraid lest He should 
alienate the people yet more entirely from the pontif- 
ical clique than had ever been done by Shemaia or 
Abtalion. 

Although the Pharisees hated Jesus, and were so 
eager for His death as to be willing to co-operate with 

( 201 ) 



202 


The Shadow of the King 


the aristocratic and priestly Sadducees — from whom 
they were ordinarily separated by every kind of differ- 
ence, political, social, and religious — yet, from the 
moment that the plot for His arrest and condemnation 
had been matured, the Pharisees disappeared, and the 
chief priests and elders took their places. The Pharisees 
secretly rejoiced at the second cleansing of the temple, 
and from that day they were less active in denunciation 
of the Prophet of Galilee, while the chief priests and 
scribes at once derived from it a fresh stimulus to seek 
His destruction. 

The besetting sin of Judas — avarice — was the be- 
setting sin of the Jewish race, and, especially, of the 
family of Annas. It was they who had founded the 
chanvjoth — the famous four shops under the twin cedars 
of Olivet — in which were sold things legally pure, and 
which they had manipulated with such commercial cun- 
ning as artificially to raise the price of doves to a gold 
coin apiece, until the people were delivered from this 
gross imposition by the indignant interference of a 
grandson of Hillel. The shops which had protruded 
under the temple porticoes were sanctioned and man- 
aged for their profit. To interfere with these was to 
rob them of wealth, and expose them to the contempt 
of the people. 

Annas enjoyed all the dignity of the oflBce, and all 
its influence also, since he was able to promote to i.t 
those most closely connected with him. The ex-high 
priest had held the pontificate for only six years; but 


Caiaphas and the Nazarene 


203 


it was filled by four of his sons, and now, by his son- 
in-law, Caiaphas. 

The refusal of Annas to nominate one of his sons, 
— Bar- Annas — for the pontificate, led to the open rup- 
ture with and flight of this dissolute man. 

His influence with the Romans he owed to the re- 
ligious views which he professed, to his open partisan- 
ship of the foreigner, and to his enormous wealth. 

The Sadducean Annas was an eminently safe church- 
man, not troubled with any special convictions, nor with 
Jewish fanaticism; a pleasant and useful man also, who 
was able to furnish his friends in the praetorium with 
large sums of money. 

Such a Messiah as Jesus, who dared to interfere with 
the sources of his wealth — the temple traflBc — was an- 
tithetic to Annas in every respect. 

He was as resolutely bent on the death of Jesus as 
his son-in-law, Caiaphas, and the Roman soldiers had 
orders to bring the Nazarene to the late high priest. 

Annas dismissed the Roman soldiers at once, and, 
after a short interview, sent Jesus bound — a sign that 
the Prisoner was to be condemned — unto Caiaphas, the 
high priest. 

Caiaphas questioned the Nazarene about His disciples, 
and His teaching. 

The high priest desired to incriminate the Master and 
His followers, also. 

Speak to me of Thy disciples and doctrine,^^ de- 
manded Caiaphas. 


204 


The Shadow of the King 


have spoken openly to the world; I ever taught in 
the synagogue and in the temple, where all the Jews come 
together, and in secret I said nothing. Why asketh thou 
Me? Ask those who have heard Me what I said to 
them. Lo! these know what I said to them.^^ 

The tone of Jesus contrasted the secret proceedings — 
the night arrest and questioning of the high priest — with 
the open teaching in the temple and synagogue. The 
minions of the pontificate felt the calm rebuke. 

^^Answerest Thou the high priest so?^^ exclaimed one 
of the attendants, as he smote the Galilean on the 
cheek. 

If I spoke evil, bear witness of the evil; but if well, 
why smitest thou Me?^^ 

Caiaphas, like his father-in-law, was a Sadducee — 
equally astute and unscrupulous with Annas, but en- 
dowed with less force of character and will. In his 
house took place the second private and irregular stage 
of the trial. There — for though the poor Apostles 
could not watch for one hour in sympathetic prayer, 
those nefarious plotters could watch all night in their 
deadly malice — a few of the most desperate enemies 
of Jesus among the priests and Sadducees were met. 
To form a session of the Sanhedrin, there must, at least, 
have been twenty-three members present. 

Caiaphas presided over the tribunal. Instead of 
trying, as Annas had done, to overawe and entangle 
Jesus with insidious questions, and to involve Him in a 


Caiaphas and the Nazarene 


205 


charge of secret apostacy, the priests were forced to 
change their tactics, and they tried to brand Him with 
the crime of public error. 

In point of fact, their own bitter divisions made the 
task of convicting Him difficult. If they dwelt upon 
any supposed opposition to civil authority, that would 
enlist the sympathies of the Pharisees in His favor; if 
they dwelt on supposed Sabbath violations, or the neg- 
lect of traditional observances, that would accord with 
the views of the Sadducees. 

The chief priests and the entire Sanhedrin sought 
false witnesses against Jesus to put Him to death. 

The testimonies of the witnesses were so inconsistent 
and self-contradictory, that even a charge of constructive 
blasphemy could not be maintained. The Galilean Prophet, 
bound and silent, troubled and maddened His enemies. 

Caiaphas was overcome with a paroxysm of fear and 
anger. Starting up from the judgment-seat, and strid- 
ing into the midst, he cried : — 

^^Answerest Thou nothing? 

Jesus was silent. 

What is it that these witness against Thee?^^ 

There was no reply. 

Caiaphas came nearer the Prophet, and with a threat- 
ening attitude over his Prisoner, exclaimed : — 

I adjure Thee, by the living God, to tell us whether 
Thou art the Christ, the Son of God.^^ 

This question revealed the dread misgiving which 
lay under all the conspiracy against Him. 


206 ’’ The Shadow of the King 

All eyes were upon the Galilean at this decisive 
moment. 

I am,^^ was the answer of the Prisoner. 

The assembly started at the power of the tones, and 
were frightened at the words of Jesus. 

^^And ye shall see the Son of Man,^^ he continued, 
sitting on the right hand of power, and coming with 
the clouds of heaven. 

At that moment, Caspar appeared, surrounded by 
the Roman soldiers who had arrested the Prisoner, and 
who were dismissed by the high priest; but at the de- 
mand of the Man of Mystery, returned with him as a 
guard of honor. 

The priests were excited beyond measure at the re- 
appearance of the Roman guard. Was a rescue of the 
Prisoner the purpose of their return? 

This fear took possession of the priests, and immedi- 
ately Caiaphas cried out : — 

Blasphemy! What further need have we of wit- 
nesses? See, now ye heard His blasphemy! What is 
your decision? 

He is ish maveth ! He is ish maveth ! He is ish 
maveth ! was the tumultous cry of the priests, in 
answer to the question of Caiaphas. 

From the moment of the terrible cry, Jesus was re- 
garded by all the apparitors of the Jewish Court as a 
heretic, liable to death by stoning; and was immediately 
remanded into custody to be kept till break of day, be- 


Caiaphas and the Nazarene 


207 


cause, bj daylight only, and in the Lishcat Haggazzith, 
or Hall of Judgment, and only by full session of the 
entire Sanhedrin, could He be legally condemned. 

He was hauled through the courtyard to the guard - 
room with blows and curses. The Sadducees and at- 
tendant menials insulted Him with impunity. 

It was now long past midnight, and the spring air 
was chilly. In the center of the court, the servants of 
the priests were warming themselves under the frosty 
starlight, as they stood around a fire of coals. 

As Jesus was led past that fire. He heard the voice 
of His boldest Apostle denying Him with oaths. The 
portress of the palace, after the admission of those 
concerned in the capture, was relieved by another maid, 
and, advancing to the group of her fellow-servants, 
she exclaimed: — 

Why, you, as well as the other, were with J esus of 
Galilee.^ 

The maid was the lover of Malchus. 

Peter was off his guard. He denied the accusation. 
Guiltily, he moved away from the glowing brazier of 
the court, as the crowing of a cock smote, not quite 
unheeded, on his guilty ear. The portress and the other 
idlers followed him, reiterating the accusation. Peter 
denied with an oath of confirmation. 

An hour passed. 

In spite of denial and oath, the attendants and ser- 
vants wholly distrusted and despised him; and, at last, one 
of the high priest’s servants — a kinsman of the wounded 


208 


The Shadow of the King 


Malchus — confidently charged him with having been 
with Jesus in the garden, taunting him, in proof of it, 
with the misplaced gutterals of his provincial dialect. 

Peter began to curse and swear, and vehemently 
exclaimed, — 

know not the Man.^^ 

The Lord turned and looked upon Peter. Flinging 
the fold of his mantle over his head, Peter rushed forth 
into the night. 

Jesus was now subjected to every possible perse- 
cution. Blindfolding His eyes, they hit Him again and 
again, with the repeated question: — 

Prophesy to us, O Messiah, who it is that smote 
Thee.» 

At last the lingering hours were over, and the gray 
dawn shuddered, and the morning blushed upon that 
miserable day. And with the earliest dawn — for so the 
Oral Law ordained — Jesus was led into the Lishcat 
Haggazzith, at the southeast of the temple, where the 
Sanhedrin had been summoned, for His third actual, 
but first formal and legal trial. It was now six o’clock 
in the morning, and a full session met. Nicodemus, 
Joseph of Arimathsea and Gamaliel were not present. 

There was only a charge of constructive blasphemy 
against the Nazarene, founded on the admission forced 
from Him by the high priest. The problem before them 
was to convert the charge of constructive blasphemy 
into a civil charge of constructive treason. 


Caiaphas and the Nazarene 209 

The rules and traditions demanded that every ar- 
raigned criminal should be regarded as innocent until 
his guilt was actually proved. 

The President of the Sanhedrin demanded answers 
to his questions from the Prisoner. 

If 1 tell you,^^ he said, ye will not believe; and 
if I ask you questions, you will not answer Me. But 
henceforth shall the Son of Man sit on the right hand 
of the power of God.^^ 

The solemn words and tone frightened the Sanhedrin. 

Art Thou, then,^^ they all exclaimed, the Son of 
God?» 

Ye say that I am,^^ answered tlje Galilean, in a 
formula well understood. 

What further need have we of witnesses? they 
cried out, for we ourselves heard from His own 
mouth. 

The trial was ended. It only remained for Pilate to 
ratify the condemnation. 

Caspar and the Roman guard were moving toward 
the Prisoner. The priests, elders, and Sadducees feared 
interference, but there was no effort upon the part of 
the soldiers to interfere. He was to be led to Pilate, 
and Caspar and the guards allowed the procession to 
move. 

A strange scene was now enacted. 

A cringing figure crowded into the presence of 
Caiaphas, and a shaking hand threw aside the veil of 

14 


210 


The Shadow of the King 


the temple — unlawful to touch save by the priest; but 
Caiaphas and a few priests had suddenly retreated there 
for some strange purpose. The shaking hand flung 
on the marble pavement, at the high priest’s feet, the 
silver paid by the church for the betrayal of the Gali- 
lean, and hurled back into her treasury by a belated 
remorse. 

It was Judas Iscariot! 

I have betrayed innocent blood, cried the man, 
as he ran through the court of the temple. 

There was great confusion. The procession halted. 
Men hurried to and fro. 

What is that to us, see thou to that,^^ cried a 
chorus of voices. 

The temple officers ran after the fleeing Judas; but 
could not overtake him. Nobody noticed the most 
wretched man in Palestine, as he fled out of the city, 
and blindly pushed his way to the further edge of the 
Kedron Valley. 

But one thing was left for Iscariot to do; and he 
did it with a promptness which called for a certain re- 
* spect. The branch of the tree broke, it was said, and 
when he was found, he was deep in the gorge upon the 
jagged rock. But the fall had not marred his face, 
and the identification was immediate and complete. 

^^To Pilate! To the Governor! To the government 
hall! cried out a number of voices. 

The procession moved. 


i 


CHAPTER XXVI 

Pilate and the Nazarene 

T WAS seven in the morning when the imposing 
procession of the Sanhedrists and priests, headed 
by Caiaphas, conducted Jesus, with a cord 
round His neck, from the hall of meeting over the lofty 
bridge which spanned the valley of the Tyropean, in 
presence of all the city, with the bound hands of a 
sentenced criminal. 

Heavily chained, the unresisting Man was led to 
the Roman court for civil trial. Pilate the procurator 
was on duty. The politician had no special mind to 
condemn the Prisoner, and a natural disinclination to 
severity in this case was deepened by the influence of 
a woman, his wife. It was owing to her presence that 
Pilate was occupying the palace of Herod the Great, — 
a magnificent building, thought by good architectural 
judges to vie in splendor with the temple itself. 

The Roman matron — Procula — secretly merciful to 
the Nazarene, and much interested in His affairs since 
she and her husband had come from gay Rome to the 
dull Hebrew Jerusalem. She had slept but lightly on 
the night whose tragic event she more than half sus- 
pected. A broken dream, in which the figure of the 
Galilean passed and repassed sorrowfully, had vexed 
the lady. ^^He is a just Person, said Procula to her 
lord, have nothing to do with the case.^^ 



( 211 ) 


212 


The Shadow of the King 


Pilate entered the Judgment Hall in an uncomfort- 
able humor, being more than ready to dismiss the 
complaint against the Nazarene. But he perceived at 
a glance that he had to encounter th.e solid front of 
the inexorable Hebrew will. The nation had its mind 
made up. Great was Rome, but she could not save 
the heretic. 

The walls of the prmtorium told ready tales, and 
it soon began to be whispered in the streets that Jesus 
was actually, though still formally, doomed. 

Pilate was only a procurator, and, therefore, had no 
quaestor and was obliged to try all causes himself. He 
refused to assume the responsibility of the execution 
without sharing in the trial. 

The Jewish hierarchs, shrinking from ceremonial pol- 
lution, refused to enter the Gentile’s hall. Pilate went 
out to the crowd under the burning early sunlight 
of the Eastern spring. 

^^What accusation bring ye against this Man? 
thundered the voice of the Roman. 

If He were not a malefactor, we would not have de- 
livered Him unto thee,^^ was the surly answer of Caiaphas. 

^^Very well,^^ answered Pilate in a grufE voice, ^^take 
ye Him and judge Him according to your law.^^ 

The mob now burst into a storm of invectives against 
the Prisoner. 

He perverts the nation ! 

He forbids the giving of tribute to Caesar! 

«He called Himself a King! » 


Pilate and the Nazarene 


213 


The concerted cry of a hundred voices showed the 
energy and purpose of the accusers. 

There were no witnesses, no proof, only the charge, 
as announced by the mob. 

Leaving the impatient Sanhedrin and the raging 
crowd, Pilate retired into the Judgment Hall. 

The centurion of the Pilatta,^^ accompanied by the 
Man of Mystery,^^ led the Prisoner up the noble flight 
of stairs, over the floors of agate and lazuli, under the 
gilded roofs, ceiled with cedar and painted in vermilion, 
which adorned but one abandoned palace of a great 
king of the Jews. Here, under the voluptuous splen- 
dors, Pilate — already interested, already feeling in this 
Prisoner before him some nobleness which touched his 
Roman nature — asked Him in pitying wonder: — 

Art Thou the King of the Jews?^^ 

Sayest thou this of thyself? He answered with 
gentle dignity, or, did others tell thee of Me? 

^^Am I a Jew?^^ answered Pilate. Thy own nation 
and the chief priests delivered Thee unto me. What 
hast Thou done?^^ 

I am a King,^^ said the Galilean, but not of this 
world; not from hence; not one for whom My servants 
fight. 

Thou art a King, then?^^ said Pilate, in astonishment. 

Thou sayest that I am a King. To that end was I 
born, and for that cause came I into the world, that 
I should bear witness unto the truth. Every one that is 
of the truth heareth My voice. ♦ 


214 


The Shadow of the King 


What is truth exclaimed Pilate. 

Leaving Jesus and going out to the Jews, he cried 
out in tones of justice: — 

I find in Him no fault at all.^^ 

The Jews were not prepared for the decision of ac- 
quittal, and it kindled their fury into a fiercer flame. 

Cries were made against Caspar, as one who was in- 
terfering in the case. 

^^He is a mesith,^^ cried out the mob in wildest tumult. 

He has upset the people with His teaching, through the 
length and breadth of the land, beginning from Galilee. 

Pilate could only understand the word ^^Galilee.^^ 

Eager for a chance of dismissing a business of which 
he was best pleased to be free, he proposed, by a master- 
stroke of astute policy, to get rid of an embarrassing 
Prisoner, to save himself from a disagreeable decision, 
and to do an unexpected complaisance to the unfriendly 
Galilean tetrarch, who, as usual, had come to Jerusalem — 
nominally to keep the Passover, really to please his sub- 
jects, and to enjoy the sensations and festivities offered at 
that season by the densely crowded capital. 

Pilate sent Jesus to Herod Antipas, who was occu- 
pying the old Asmonean palace. 

Throughout the city, in little secret groups, were 
huddled the friends of Jesus. Matters had gone so far 
that they dared not now announce themselves, for dear 
life’s sake, — and most of them found their lives dearer 
than His comfort. 


Pilate and the Nazarene 


215 


One, a woman, separated herself from the others, and 
tried to get a footing near Him, since access to His 
presence was totally denied her. But the crowd that 
had begun to surge excitedly, forced her back. 

Loud voices round her said: — 

They take Him to Herod. 

She pushed on with the feeble step of a middle- 
aged woman, made old by suffering, before her time. 
Now the current of the stream of people turned, and 
she found herself borne in the direction of the palace 
of the Maccabees, where Herod had his quarters. 

The palace glittered in the sun with a forbidding 
cheerfulness. Its broad approach was decorated by im- 
ported shrubs, and trees descended from the days of 
Solomon. Under their cool shadow a file of guardsmen 
tramped. The representatives of the Hebrew church 
followed remotely, with civic disorder of step. These 
did not enter the palace, nor did they set foot in the 
prmtorium. They were excellent churchmen. They 
would not defile themselves on Passover week by cross- 
ing a heathen threshold. 

The watcher had one distinct glimpse of a tall figure, 
chained and closely guarded, and walking with difficulty. 
He will never know that I am here,^^ she thought. 

The woman followed blindly; she felt as if His chains 
dragged on her body, making one prisoner of two. It 
was His mother. 

A gentle hand touched her robe, and, turning, she 
saw the protecting face of her Son’s dearest disciple. 


216 


The Shadow of the King 


John stood silently beside her. 

Judas is dead!^^ he whispered. 

Herod set the Galilean at nought. 

Jesus was silent. 

Herod Antipas sent Him back to Pilate. The 
Roman procurator came out once more, and seating 
himself on a stately hema — the golden throne of 
Archelaus, which was placed on the elevated pave- 
ment of ivory-colored marble — summoned the priests, 
the Sanhedrists, and the people, before him. 

I find no fault in this Man,^^ cried the Roman proconsul. 

Murmurs of disapproval rose from the mob. 

^^Nor Herod, either, continued Pilate, for he has 
sent Him back to me uncondemned. 

The crowd became tumultuous, and Pilate feared 
another insurrection. 

I will, therefore, chastise Him and let Him go!^^ 
exclaimed Pilate in tones of conciliation. 

The Jews cried out vehemently, in protest. 

Suddenly a page of Pilate pressed through the 
crowd, waving a parchment aloft above his head. 

Pilate received the message, and his face became 
livid with fear. The message read: — 

Have nothing to do with condemning this Just Man, 
for I have been troubled in a dream concerning Him. 

^^Procula.^^ 

It was the second warning of Pilate. The Roman 
remembered Caesar’s murder and Calpurnia’s dream, and 


Pilate and the Nazarene 


217 


was afraid. Visions of Samaritans whom he had insulted 
and oppressed, passed before him; the Jews whom he had 
stabbed promiscuously in the crowd of his disguised — 
and secret emissaries, and the Galileans whose blood he 
had mingled with their sacrifices — all haunted him now. 
The Nemesis of his past wrongdoing was that he could 
no longer do right. 

Hounded on by priests and Sanhedrists, the people 
impetuously claimed the paschal boon — a released pris- 
oner at the Passover. 

Pilate offered to release Jesus of Nazareth. 

Jesus Bar- Abbas! Jesus Bar-Abbas! cried out 
the mob. 

Jesus Bar- Abbas was brought into the presence of 
the people before Pilate. 

Pale, staggering, manacled, and half supported by two 
Roman soldiers, the tall son of Annas — Bar- Annas, who 
had called himself Bar- Abbas — stood beside the Galilean. 

A tumultuous cry arose from the throats of the mad- 
dened crowd: — 

Bar- Abbas! Release Bar-Abbas!^^ 

Bar- Abbas was released. 

What, then,^^ cried Pilate, do you wish me to do with 
the King of the Jews?^^ 

Crucify Him! Crucify Him! broke out the mad 
scream of the people. 

In vain, again and again, in the pauses of the tumult, 
Pilate insisted on releasing the Galilean also. 


218 


The Shadow of the King 


Crucify Him ! Crucify Him ! cried out the mob in 
answer to the Roman. 

Why, what evil hath He done ? cried Pilate in a 
warning tone. 

^^Away with this 31 an! 

^''Crucify the JKazarene! cried out the people in 
concert. 

Pilate, for a moment, seemed to yield to the storm. 
He delivered Jesus over to be scourged. This scourging 
was the ordinary preliminary to crucifixion and other 
forms of capital punishment. 

The unhappy Sufferer was publicly stripped, tied by 
the hands in a bent position to a pillar, and then, on the 
tense quivering nerves of the naked back, the blows were 
inflicted with leathern thongs, weighted with jagged 
edges of bone and lead. 

Sometimes the victim died under this punishment, 
and Roman custom always associated insult and derision 
with the last agony. 

The low, vile soldiery of the praetorium — not Romans 
— but the mercenary scum of the provinces — led Jesus 
into their barrack-room, and then mocked, in their sav- 
age hatred, the King whom they had tortured. 

The soldiers summoned all of the cohort who were 
disengaged to witness their brutal sport. In sight of 
these hardened ruffians, they went through the whole 
heartless ceremony of a mock coronation, a mock in- 
vestiture, a mock homage. Around the brows of Jesus, 
in wanton mimicry of the Emperor’s laurel, they twisted 


Pilate and the Nazarene 


219 


a thorny wreath of leaves; in His tied and trembling 
hands, they placed a reed for a scepter; from His torn 
and bleeding shoulders they stripped the white robe 
with which Herod had mocked Him — all soaked in 
blood now — and flung on Him the old scarlet paluda- 
ment^ with its purple laticlave, from the praatorium 
wardrobe. 

This, with feigned solemnity, they buckled over His 
right shoulder with its glittering fibula; and then — 
each with his derisive homage of bended knee — each 
with his infamous spitting — each with the blow over 
the head with the reed-scepter, which His bound hands 
could not hold — they kept passing before Him with 
their mock salutation: — 

«Hail, King of the Jews! » 

Jesus was silent. 

Pilate still desired to save the Nazarene. The awful 
scourging had failed to force any confession. As Jesus 
was brought forward, and stood behind Pilate, with 
the martyr-form on the beautiful mosaic of the tribunal 
— the spots of blood upon His green wreath of 
torture — the Roman proconsul cried out: — 

« Behold the Man!» 

A piercing scream came from the direction of the 
rear entrance to the prastorium. It was the scream of 
a woman. Pilate turned and was visibly agitated. 

The people cried in maddening tones: — 

Crucify Him ! Crucify Him I 
Pilate gave up hope. 


220 


The Shadow of the King 


Take ye Him and crucify Him, for I find no fault 
in Him.^^ 

^‘We have a law,^^ cried out the Jews, ^^and by our 
law He ought to die, because He made Himself a Son 
of God.» 

Pilate was startled. Leaving the multitude, he took 
Jesus into the Judgment Hall, and in awe-struck ac- 
cents asked: — 

Whence art Thou? 

The Galilean made no reply. 

The silence of Jesus, and the low suppressed sobs 
of Procula, irritated him to frenzy. 

^^Dost Thou not speak even to me? Dost Thou not 
know that I have power to set Thee free, and have 
power to crucify Thee ? 

Thou hast no power against Me whatever, said 
Jesus in pitying tones, had it not been given thee 
from above; therefore, he that betrayed Me to thee 
hath the greater sin.^^ 

From that moment, Pilate was even yet more anx- 
ious to save Him. He led Jesus forth and cried out to 
the multitude: — 

Behold your King!^^ 

^^We have no king but Cmsar,^^ answered the Sad- 
ducees and priests. 

Other cries rose above the tumult: — 

^^If thou let this Man go, thou art not Caesar’s friend. 

Pilate trembled. He feared the name of Caesar. 
There might even now be secret delators in the mob 


Pilate and the Nazarene 


221 


before him. He sent for water, and washed his hands be- 
before the multitude. 

am innocent of the blood of this Just Man; see 
ye to it.® 

The woman’s scream was heard again, succeeded by 
tones of despair in the sobbing cries that floated down 
and over the multitude. 

His blood be on us and on our children,® cried the 
people. 

^^Ecce homo, Ibis ad crucem,^^ cried Pilate, and 
Jesus was delivered for crucifixion. 

Turning to the centurion of the Pilatta,® the 
Roman proconsul exclaimed: — 
miles, expedi crucemd* 

A deep silence ensued. 

Pilate dismissed the mob, and saw Jesus pass from 
his presence for the last time. 

The soldiers, followed by the multitude, led Jesus 
toward Calvary — the place of execution. 

As the procession disappeared from the praetorium, a 
group of friends of the Nazarene appeared in the distance, 
and approached Pilate, who was gazing at the passing crowd. 

Among the group the page of Pilate recognized 
the Man of Mystery,® Procula, and Mondane the 
daughter of Nicodemus. 

Three members of the Sanhedrin were also in the 
group. These were the members that were not present 
at the early meeting of that body — Nicodemus, Joseph 
of Arimathaea, and Gamaliel. 


222 


The Shadow of the King 


The Man of M jsterj carried in his hand a titulus 
for the Cross of the Nazarene. The inscription was 
written in the three languages of the time: — Latin, 
Greek, and Hebrew. 

The inscription read: — 

<^JESUS OF NAZARETH, 

, THE 

King of the Jews.^^ 

Pilate approved the writing, and sent the superscrip- 
tion by a soldier in waiting, with instruction to Longi- 
nus, the centurion of the ^^Pilatta,^^ to place it over the 
Cross of the Galilean. 


CHAPTER XXVII 


The Crucifixion 

HE purple robe was torn from the wounded 
body of the Nazarene, the crown of thorns 
from His bleeding brow, and, arrayed again in 
His own, — now blood-stained, — garments. He was led 
forth to execution. 

The preparation had been hastily made: the ham- 
mer, the nails, the Cross, the food for the four soldiers 
who were to watch under each cross. 

The condemned men — the two who were captured 
with Bar- Abbas — Dimon and Gestas — were led forth, 
but Bar- Abbas was released, and the two robbers, 
bearing each his cross, marched on either side of the 
Galilean. The melancholy procession moved on to the 
last gate which led from the suburbs toward Golgotha. 

The day was as fair as it had promised, and there 
was a show of happy sunlight upon the face and figure 
of Jesus when He was led out of the praBtorium. The 
mob had a glimpse of His peaceful, melancholy face as 
the Cross was adjusted with leathern straps to His arms 
and shoulders. It was only a short distance to the hill 
of execution, and great surprise was felt, when the cry 
came from the following crowd: — 

He cannot carry His Cross! He has dropped! The 
Galilean has fallen to the dust! 



( 223 ) 


224 


The Shadow of the King 


The women sobbed and moaned bitterly, and covered 
their faces with their robes, and their cry went up to 
heaven against the men who had done this murder. 

There was in Jerusalem an association of Hebrew 
ladies, organized for the purpose of relieving the suffer- 
ings of those condemned to lingering deaths. Mondane 
the daughter of Nicodemus, and Procula the wife of 
Pilate, — who was an honorary member of the associa- 
tion — followed, in sympathy with the Nazarene. 

The Jewish maiden had recovered from the fright 
of the soldiers and her dream, and was admitted to the 
palace of Pilate before the procurator condemned the 
Nazarene. It was her coming and presence that called 
forth the cry of Procula that had agitated the Roman. 

Mondane and Procula were one in sympathy, through 
the Nazarene, and were anxious that He should be sup- 
plied with the mixture of myrrh and strong wine. 

Longinus, the centurion, offered the Nazarene the wine 
when He fell under the Cross. Jesus refused the cup. 

Unable to rise under the burden of the Cross, and, 
at a signal from the ^^Man of Mystery,^^ the centurion 
lifted the Cross, and compelled a stranger to carry it. 

Simon, the Cyrenian, whom Caspar recognized as the 
good Samaritan, who had carried him from tlte robbers of 
Jericho to the ^Hnn Galilee, was coming from the country. 

The Cross of Jesus was transferred to the Cyrenian, 
while Jesus was supported by the soldiers who ac- 
companied Him. 


The Crucifixion 


225 


While the Cross was laid on the shoulders of Simon, 
the women who had followed with the populace, closed 
around the Sufferer, raising their lamentations. 

The procession resumed its course. From the men 
in that moving crowd He did not receive one word of 
pity. But the women, more quick to pity, less susceptible 
to controlling influences, could not, and would not, 
conceal the grief and amazement with which the spectacle 
filled them. They beat upon their breasts and rent the 
air with their lamentations. 

Jesus, now released from the burden of the Cross, 
turned to the women and said: — 

Daughters of Jerusalem, weep not for Me, but for 
yourselves weep, and for your children. For lo! days 
are coming in which they shall say, ^ Blessed are the 
barren, and the wombs which bare not, and the breasts 
which gave not suck.^ Then shall they begin to say 
to the mountains, ^Fall on us, ^ and to the hills, ^ Cover 
us^; for if they do these things in the green tree, what 
shall be done in the dry!^^ 

The soldier from the praetorium carrying the titulus, 
now took his place beside the herald who proclaimed 
the crime with which the Nazarene and the two sicarii 
were charged. 

The superscription for the Cross of the Nazarene, 
in the three languages of the time, attracted the atten- 
tion of the people. The priests and leaders of the Jews 
were surprised and maddened at the reading. 

15 


226 


The Shadow of the King 


What does the Nazarene mean,^^ asked Mondane, 
in a sorrowful tone, ^4n His reference to the green and 
dry tree?^^ 

^^He refers to the nation of the Jews,^^ replied 
Caspar. You know the fig-tree is the symbol of thy 
nation, whose life is still green. When the tree is 
blasted by divine judgments, then greater atrocities will 
consume the people in the midnight orgies and blood- 
stained bacchanalia of Zealots and Murderers. 

The crowd of women, Mondane, Procula, and their 
maids, whom Jesus addressed as Daughters of Jerusa- 
lem,^^ paused at the base of the hill of Calvary. Other 
women of Galilee looked on from a distance. 

Arriving at the place of execution, the three crosses 
were laid on the ground. The Cross of Jesus, taller 
than the other two, was placed in the midst. The cross- 
beam was now nailed to the upright, and the title was 
nailed to the summit of the Cross. 

Jesus was stripped of His clothes, and laid down on 
the implement of torture. His arms were stretched 
along the cross-beam; and, at the center of the open 
palms, the point of a large iron nail was placed, which, 
by the blow of the mallet, was driven home into the 
wood. 

Then through both feet together as they were placed, 
one over the other, the huge nail tore its way through 
the quivering flesh. In the center of the Cross was a 
wooden projection strong enough to support a human 
body, which soon became a weight of agony. 


The Crucifixion 


227 


When the Cross was uplifted, the leading Jews for 
the first time prominently noticed the deadly insult in 
which Pilate had vented his indignation. On the white 
wooden tablet smeared with gypsum, which was seen so 
conspicuously over the head of Jesus, on the Cross, ran, in 
black letters, an inscription in the three languages of the 
world — the three languages of which one, at least, was 
certain to be known by every single man in that as- 
sembled multitude — in the official Latin, in the current 
Greek, in the vernacular Aramaic — informing all that 
this Man, then crucified between two sicarii, in the 
?ight of the world, was 

«JESUS OF NAZARETH, 

THE 

King of the Jews.^^ 

^^It insults the nation, hissed Caiaphas between his 
teeth. 

It is the work of the ^ Man of Mystery,^ exclaimed 
a voice, Pilate knows not the Greek and Aramaic. 

The Jews felt the intensity of the scorn, and a 
deputation of chief priests begged the governor to 
alter the obnoxious title. 

What I have written, I have written, was the 
curt reply of Pilate, as he summarily dismissed the dis- 
appointed hierarchs. 

It was a scene of tumult. The great body of the 
people silently gazed upon the spectacle. Some, near 
the Cross, mocked Jesus. 


228 


The Shadow of the King 


The chief priests, and scribes, and elders, cried out: — 
He saved others. Himself He cannot save.^^ 

Dimon and Gestas also caught the hideous infec- 
tion; comrades of the respited Bar- Abbas — trained to 
recognize no Messiah but a Messiah of the sword, they 
reproachfully bade Him, if His claims were true, to save 
Himself and them. 

Amid the chorus of infamy, Jesus spoke not. 

The air seemed to be full of signs. There was a 
gloom of gathering darkness in the sky, a thrill and 
tremor in the solid earth, a haunting presence as of 
ghostly visitants, who chilled the heart and hovered in 
awful witness above the scene. 

The Roman soldiers drank from the large earthen 
vessel containing posca, and were becoming intoxicated. 
Loud shouts and piercing voices uttered words of 
mockery and blasphemy. 

Longinus, the centurion of the Pilatta,^^ came down to 
the base of the hill at a signal from the Man of Mystery. 

^^We return to the city,^^ said Caspar, and ask 
that you grant those women from Galilee permission to 
come near the Cross, if they desire. 

Longinus turned toward the Galilean women, and 
bowed to Caspar and Procula, and approached the group 
of Galilean women. 

Let us hurry, exclaimed Caspar to Mondane and 
the group of friends. Let us escape the coming dark- 
ness and earthquake, he continued, ^Hor I feel the 
coming catastrophe, already. 


The Crucifixion 


229 


The Man of Mystery anticipated the elemental 
disturbance by his knowledge of occult mysteries, and 
his friends readily understood that he was speaking from 
the standpoint of a superior knowledge. 

Passing the temple, Caspar and Mondane saw crowds 
upon the walls of the temple area. Golgotha was quite 
within their range of vision, and, there, as the April 
morning broadened cheerfully, they sat in the pleasant 
light and feasted upon what they saw. They watched 
the scene in all its details as long as they could see. 

A messenger, running, came breathless back to them. 
They hurled ravenous questions at him. 

When the Cross was lifted, — what did He say? 

Words of love.^^ 

Tell us them! Give us His words! What did the 
Galilean say? 

^ Father, forgive them, for they know not what they 
do,^ answered the messenger in tones of awe. 

The priests glanced at each other. The oldest averted 
his face. The rest gazed on. 

Just as Caspar and Mondane entered the library of 
the House of Nicodemus darkness came over the city. 
A terrible earthquake moved even the foundation of 
the walls of the city. Strange voices cried out unin- 
telligible words. Fear fell upon the inmates of the 
house of the ruler of the Jews. The servants were seized 
with terror, and ran to and fro in the darkness, crying. 


230 


The Shadow of the King 


The earthquake tore the rocks of Golgotha, and the 
walls of the city reeled, and stones which sealed the 
tombs of ancient burial grounds were loosened. 

In the unnatural darkness, all the people ran hither 
and thither, and could not see one another’s faces. 
The panic on Golgotha shook from center to cir- 
cumference of the half-blinded crowd. The people fled 
in horror; as they ran, they beat their breasts, and ut- 
tered short terrified sounds. 

The Roman oflicer who had been posted at the foot 
of the Cross, fell upon his face in terror. 

^^It was the Son of God! he cried. 

When the priests, groping through the prolonged 
darkness, huddled together in the temple, they saw that 
the great and sacred Veil hanging before the Holy of 
Holies was rent across its blue and purple, white and 
crimson folds, straight through its embroidered, golden 
cherubim — torn from end to end. 

Hundreds of the people on the walls of the temple 
area were precipitated to the ground below. 

Terror reigned in the city, around Golgotha, and in 
the homes of all the people. 

Light came at last. 

The darkness was gone. 

Golgotha was almost deserted. 

The crucified N azarene did not stir. W as He dead so soon ? 

A Roman soldier stood on Golgotha with upraised 
arm to apply the test of the crurifragium to the mo- 


The Crucifixion 


231 


tionless body of Jesus. But he laid his mallet down 
with uneasy surprise, and took his spear instead. 

John looked through his tears upon the uplifted face 
of the Galilean, and watched the soldier with the spear. 
Would the soldier mutilate the body of Jesus? The 
trained military hand made no mistake in giving the 
vital wound. 

Then the spear dropped as the mallet had, and the 
Roman wished he had not marred the Man. Blood and 
water came out of the pierced side. Follower and foe, 
Jew and Gentile, accepted the fact: Jesus of Nazareth 
was dead. Did He die of a broken heart? 

Joseph of Arimathma stepped up to Longinus and 
delivered a parchment. 

The centurion recognized the writing of Pilate. It 
was a military order giving the merchant the privilege 
of the body of the Nazarene. The priests that remained 
protested, but in vain. 

Joseph offered his own family burial place, a new 
tomb, that death had never occupied. The eminent 
citizen achieved what lowlier friends could not have ac- 
complished, and the last dignities were offered without 
disturbance to the body of Jesus before the Sabbath sun 
had set. This was as the law compelled. 

The trembling fingers of His chosen friends drew out 
the spikes from the feet of Jesus. The tears of loving 
women dashed upon His face, when it was drawn down 
within their reach. They who had never ventured to 
touch Him while He was alive, begged permission to lift 


232 


The Shadow of the King 


His cold hand to their lips. But His brow was so 
majestic that no kiss could intrude upon it. 

The priests that remained spoke in undertones apart, 
and left the hill. 

Friends bore the body of Jesus to the garden tomb, 
as the light was striking low upon the leaves of trees and 
plants, and upon the petals of the closing flowers. They 
carried Him in haste and fear. Only His bearers and 
two or three friends accompanied Him. Rudely em- 
balmed in such spices as could be hastily procured, and 
folded into fair linen. His body was left in the outer 
chamber of the new sepulchre. He was not interred. 

As the round stone rolled into its place the sun 
sank. And the Hebrew nation piously set itself to the 
observance of High Sabbath; for it was Holy Week. 

At the prgetorium, Pilate was again interviewed by 
a deputation of priests. 

^^Give us a military watch at the tomb,^^ urged the 
high priest, Caiaphas, ^^for the Man said strange things; 
He claimed He would not stay in it three days. He 
has His friends. They would steal His body to save 
His reputation as a prophet. Give us guards and the 
Roman seal of the tomb.^^ 

The Roman guards were given. 

®Ye have a watch, cried Pilate, go your way and 
make it sure as you can.^^ 

The tomb was sealed, and the watch placed over it. 
A tablet of moist clay, so placed that the least move- 


The Crucifixion 


233 


ment would break it, was stamped with the imperial 
seal. The officers of Rome sat without and guarded 
the tomb. 

The friends of Jesus left the hill and repaired to 
their homes. 

The bodies of Dimon and Gestas were rudely torn 
from the crosses, and carted to the valley of Hinnom, 
and deposited without ceremony on a burning heap of 
the refuse of the city. 

A tall, pale-faced man followed the soldiers, and 
was eyed curiously by them, as they left him watching 
in silence the burning bodies of the two criminals. 

The man was the respited Bar-Abbas, released by 
Pilate from the charge of sedition and treason against 
the Roman Government. 

Darkness came over the land. An awful silence 
came with the night. The temple was brilliantly lighted, 
as well as the official residences of those in authority in 
Church and State. 

In the valley of Hinnom, the light kept burning. 
The bodies of Dimon and Gestas were consumed. A 
sudden blaze revealed the form of the silent guard of 
the burning bodies. Barabbas was still there. Another 
blaze lighted up the circle around the heap. Barabbas 
moved away, and disappeared in tho darkness, 


CHAPTER XXVIII 


Caspar and Nicodemus 

S HE day after the crucifixion of the Nazarene, 
the House of Nicodemus was thronged with 
friends of the dead Galilean. It was to all a 
place of retirement, protection and solitude, where, 
without molestation, the friends of the Crucified could 
find comfort in the presence of each other, and in con- 
versation about the wonderful things that had come to 
pass. 

Nicodemus and the Man of Mystery were seated 
in the library. 

Jesus is dead, and the hope of Israel is post- 
poned,^^ observed Nicodemus in a sad, semi-unconscious 
tone. 

Art thou a teacher of Israel, replied the Man 
of Mystery,^^ ^^and dost not understand that the re- 
jection of the Nazarene by thy nation postponed the 
fulfillment of the Messianic prophecies, in a national 
sense, and necessitated their spiritual fulfillment in a 
personal sense? The times of the Gentiles are now 
come in, and however long this interval may be, it is 
a parenthetical time, and must run its course until it is 
fulfilled. After this the rejected King will return. 

The Veil of the Temple was rent in twain, whis- 
pered Nicodemus in a tone of awe. 

Dost know the meaning of that?^^ asked Caspar. 
( 234 ) 


Caspar and Nicodemus 


235 


It was the hand of God,^^ replied the ruler of 
the Jews. Many of the priests will now believe on 
Jesus, continued Nicodemus. 

Listen, said Caspar. The hand of Satan rent 
the Veil of Flesh of the Nazarene. When the State, 
through its military power, pierced the side of the body 
of Jesus, blood and water flowed therefrom. It was 
the Fountain opened up for sin and uncleanness, spoken 
of by Zachariah, one of your Jewish prophets. These 
things interpret the Altar and Lavar in your temple ser- 
vice. The body of Jesus is the Temple of the Holy Ghost. 
From His death issues the benefits of His Passion. 
Blood for guilt — the Altar, and Water for uncleanness. 

The graves are opened also,^^ exclaimed Nicodemus. 

How appropriate all this,^^ answered Caspar; the 
Veil of Nature is rent also by the death of the Galilean. 
The bodies of some of the dead are exposed to view. 
Thou wilt be more surprised when I tell thee, the spirits 
of those in prison will be liberated! Death holds many 
in captivity, but Jesus will lead the captivity captive. 
He is now in Hades heralding the victorious cry of re- 
lease to the captives. Dost thou not know that the 
earth is the outer court of the temple of Jehovah? 
Dost thou not know that the Veil is rent in death, and 
that the spirits in prison, from Abel to Gestas, are ad- 
vanced by the death of Death? 

There was a deep silence. 

^^Our nation and people, interrupted Nicodemus, 
^^have not read their own Scripture aright. Rabbis and 


236 


The Shadow of the King 


scribes have caused the people to err in their under- 
standing of Moses and the prophets. We did not ac- 
cept the dogma of a Suffering Messiah. We only 
believed that the Messiah would be a Son of God, in a 
subordinate sense. 

That is the danger of teaching, ans'wered the 
^^Man of Mystery ^'Daniel, and, in fact, all your Scrip- 
tures, teach the Persian Magi that the Messiah of your 
Sacred Books and the Son of God are inseparable and 
equivalent terms. Besides, the nation was unprepared 
to receive the truth of the Divine Sonship of the Mes- 
siah, and, therefore, not prepared to admit the claims 
of one who asserted Himself to be the Son of God, co- 
equal with the Father. Your rabbis held the truth of 
the Divine Unity: ^ Hear, O Israel, the Lord our God 
is one Lord,^ was a truth recited daily, morning and 
evening, throughout your history as a people, and you 
regarded yourselves as set apart from all the nations of 
the earth to be a witness of God’s unity, and to pro- 
test against the polytheism of the rest of mankind. The 
experience your nation had in Babylon made you shrink 
with fear and abhorrence from any thing that might 
seem in any degree to trench upon the doctrine of the 
Unity of the Godhead.’^ 

The rejection of John and his ministry was a vir- 
tual rejection of the Messiah, replied Nicodemus. I 
see it now. His baptism and teaching were from heaven, 
and we, as a nation, rejected the Counsel of God, and 
were not baptized with the symbol of His teaching. 


Caspar and Nicodemus 


237 


The Jews looked for a MessiahJ^ said the ^^Man of 
Mystery, but not a Messiah who should also be the 
Son of God. Thy people should have inferred from 
the Psalms that the Messiah would be a Divine Per- 
son, and the Son of God in the highest sense, and, 
notwithstanding some of the people, who were more 
enlightened, entertained the right opinion, yet the 
popular opinion is that the Messiah is a man born of 
human parents, and not a Divine Being and Son of 
God.» 

^^That is true,^^ answered Nicodemus, ^^for we are 
already accused of worshiping one who is ^ accursed,^ 
because ^ accursed is he that hangeth upon the treeJ 
The Nazarene was crucified, and, therefore, accursed, as 
His enemies say.^^ 

Now is the battle of ideas begun, exclaimed 

Caspar, with unusual animation. Jesus of Nazareth 
is accursed,^ is the cry of His enemies; ^ Jesus of 

Nazareth is the Christ,^ is the answering cry of His 
friends. The Nazarene was accused by the Jews be- 
fore Pilate as guilty of sedition and rebellion against 
the power of Rome, but this was a pretext of Caiaphas, 

in order to exasperate the Roman governor against 

Him, and succeeded in compelling Pilate, against his will, 
to condemn Him, in order that he might not lay him- 
self open to the charge of not being Caesar’s friend. 
If Jesus of Nazareth had drawn the sword, the people 
would have marched with Him against Rome, in spite 
of the terrorizing Sanhedrin. 


288 


The Shadow of the King 


We all thought for a time that John, the son of Zach- 
arias and Elizabeth, was the Christ, mused Nicodemus. 

^^John did no miracles, replied Caspar, and the 
Jews only looked for a Messiah who should be a great 
prophet, distinguished by mighty works; but if such a 
prophet should claim to be the Son of God, the Jews 
would treat such a claim as blasphemous. You Phari- 
sees did not expect the Messiah to be the Son of God; 
and when the Nazarene, who is the Messiah, claimed to 
be God, you rejected His claim to be the Christ. The 
reason, therefore, of His condemnation by the Jewish 
Sanhedrin, and of His delivery to Pilate for crucifixion, 
was not that He claimed to be the Messiah or Christ, 
but because He asserted Himself to be much more than 
that — even the Son of God, and to be God. The Jews 
said to Pilate, ^We have a law, and by our law He 
ought to die, because He made Himself the Son of 
God.^ Besides, the previous resolution of the Sanhedrin, 
when the Sanhedrin asked Him, ^Art thou the Son of 
God?^ and when the Nazarene answered aflfirmatively, 
the Sanhedrin said, ^ What need we any further wit- 
ness? for we ourselves have heard of His own mouth.^ 
Jesus claimed both titles, of Christ and also Son of 
God, as much as to say the Christ is the Son of God.^^ 

The miracles were incontrovertible evidence of His 
Messiahship,^^ exclaimed Nicodemus. 

Besides, I was deputed by the Sanhedrin to inter- 
view the Man of Nazareth, after His first cleansing of the 
temple, and when our Sanhedrin could not deny the mir- 


Caspar and Nicodetnus 


289 


aculous power of this Teacher from God, they applied 
to those miracles the test supplied by their own law, 
which enjoined that, if a prophet arose among them, and 
worked miracles, and endeavored to persuade them away 
from the worship of the true God, those miracles were to 
be regarded as trials of their own steadfastness, and were 
not to be accepted as proofs of a divine mission, but the 
prophet himself was to be put to death. 

Nicodemus arose and brought a parchment from a 
secret drawer in the wall near the East window. 

^^Here is what Moses says, continued the ruler of the 
Jews, reading from the parchment. ^^^If there arise 
among you a prophet, or dreamer of dreams, and giveth 
thee a sign or a wonder, and the sign or the wonder come 
to pass whereof he spoke, saying. Let us go after other 
gods, which thou hast not known, and let us serve them, 
thou shalt not hearken unto the words of the prophet, or 
that dreamer of dreams, for the Lord your God proveth 
you, to know whether you love the Lord your God with 
all your soul. Ye shall walk after the Lord your God, 
and fear Him, and keep His commandments, and obey 
His voice; and ye shall serve Him and cleave unto Him. 
And that prophet, or that dreamer of dreams, shall be put 
to death; because he hath spoken to turn you away from 
the Lord your God, which brought you out of the land of 
Egypt, and redeemed you out of the house of bondage, 
to thrust thee out of the way which the Lord thy God 
commanded thee to walk in: So shalt thou put the evil 
away from the midst of thee.^ 


240 


The Shadow of the King 


Nicodemus paused, as if to note the effect of the 
reading upon the Man of Mystery. 

^^Read on,^^ said Caspar, ^^and you will see what 
your Rabbis applied to the Nazarene.^^ 

Nicodemus continued reading the parchment: — 

^ If thy brother, the son of thy mother, or thy son, 
or thy daughter, or the wife of thy bosom, or thy friend, 
which is* as thine own soul, entice thee secretly, saying, 
Let us go and serve other gods, which thou hast not 
knowru, thou, nor thy fathers, namely, of the gods of the 
people which are round about you, nigh unto thee, or 
far off from thee, from the one end of the earth even unto 
the other end of the earth; thou shalt not consent unto 
him, nor hearken unto him; neither shalt thine eye pity 
him, neither shalt thou spare, neither shalt thou conceal 
him; but thou shalt surely kill him; thine hand shall be 
first upon him to put him to death, and afterwards the 
hand of the people.^ 

Now,^^ said Caspar, interrupting the reading, ^^your 
Rabbis applied the law to Jesus, and Caiaphas said that 
the Nazarene was specially in mind of the law, and it 
was written especially for the case of the Galilean. 
Your Sanhedrin applied this law to Jesus. Condemned 
Him for blasphemy. And as you could not deny His 
miracles, your Rabbis attributed His power to Beelzebub. 
I know some of the Sanhedrin were actuated by an 
earnest zeal for the honor of God when they con- 
demned Jesus to death, and that they did what they did 
with a view to God's glory, which they supposed to be 


Caspar and NicodemuS 


241 


disparaged by the pretensions of the Galilean; and that 
they were guided by a desire to comply with God’s 
law, which required them to put to death every one 
guilty of blasphemy in arrogating to himself the power 
which belonged to God. It is this honesty of many of 
the rulers that explains the dying words of the Nazarene, 
^ Father, forgive them, for they know not what they do.^ 

Suppose our nation had accepted Jesus of Nazareth 
as the King of the Jews?^^ asked Nicodemus. 

That is a useless supposition,^^ answered Caspar; 
but He would have fulfilled the Messianic prophecies 
in the restoration of Israel in a national sense. The 
rejection of Jesus, and the consequent obedience of His 
voluntary manhood even unto death, achieves for Christ new 
dignity and glory, due to His obedience and sufferings. 

What dignity is that? 

The dignity and glory of His mediatorial King- 
dom ; that Kingdom which He has as God — Man — 
the only Mediator between God and man — as partak- 
ing partly of the nature of both, and as making an 
Atonement between them — the Man Christ Jesus. 

There was a pause, a profound stillness reigned for 
a moment. The light in the face of the Ruler 'of the Jews 
revealed a struggle and a final conflict of ideas, resulting 
in the coming of larger light and a consequent dispelling 
of confused notions. 

The Man of Mystery read the mind of the Ruler of 
the Jews, in the lights and shadows of his agitated soul, 
as revealed in his face. 

i6 


242 


The Shadow of the King 


Christ is the Second Adam,^^ continued Caspar. 
^^He is the Father of the new race of mankind; and He 
who is the Son, is also in this respect a Father; and, 
therefore, your own Isaiah joins both titles in one, ^ To us 
a Son is given . . . and His name shall be the 

Mighty God, the Everlasting Father.^ Adam was formed 
in mature manhood from the earthy but Christ, the Second 
Adam, is JBen-Adain^ the Son of Adam. The Son of 
God in Eternity became the Son of Man in Time. He 
turned back, as it were, the streams of pollution and of 
death, flowing in the innumerable channels of the human 
family, and introduced into them a new element, the 
element of life and health, of divine incorruption and im- 
mortality; which would not have been the case, if He 
had been merely like Adam, having an independent 
origin, springing by a separate afflux out of the earth, 
and had not been Ben- Adam as well as Ben-EloMm^ 
the Son of Adam as well as the Son of God?^ 

I see it all now,^^ exclaimed the ruler of the Jews, 
rising to his feet; see it all now; had our nation ac- 
cepted the Nazarene as the Messiah, He could have 
• restored the Kingdom of Israel, and the ancient Theo- 
cratic Government of Israel would have taken its proper 
place among the nations of the earth. Now our rejec- 
tion of Him by the nation postpones the glory of 
Israel, and in the meantime our nation is to undergo 

judgments, but in the future, Israel will be the head of 

the nations of the earth; and now, personally, one may 

become a younger brother of the Galilean, by a higher 


Caspar and Nicodemus 


243 


kinship than that of natural generation — it is a regen- 
erative process — a birth from above, and also a new 
birth, as He told me when I sought, as a representative 
of the Sanhedrin, a first interview, on that memorable 
night. 

Thou art no longer a teacher of Israel, exclaimed 
Caspar, ^^thou art now a learner at the feet of the 
Risen Jesus. Jews and Gentiles are all one in Christ 
Jesus, by faith in Him. He will construct a new family 
out of all the nations — the whole family of God — chil- 
dren who receive by faith the disposition and spirit of 
the Christ. 

The two men were silent. The time was approach- 
ing when separation would come, as a result of the 
end of the mission of the Man of Mystery in Jeru- 
salem. Already his emissaries were notified of a dis- 
continuance of their services in the near future. The 
final report to the Persian Government and the Magi 
was prepared and awaited only the occurrences of the 
next month, and the record of the same, and the Man 
of Mystery would take his leave of Jerusalem and 
Judea. 

The ruler of the Jews realized now as never before, 
how the results of the mission of the distinguished mem- 
ber of the Magi affected him and his future. He saw the 
inevitable hatred of the Jews toward the friends of Jesus, 
and already knew how he would suffer from it. Then his 
house would no longer be to him what it was after the 
departure of Caspar, for the approaching wedding of 


244 The Shadow of the King 

his daughter Mondane and the Man of Mystery was 
close at hand. 

The two men, as if knowing the thoughts of each 
other, and desiring relief from an embarrassing situation, 
arose and passed from the library toward the open way to 
the fountain. 

A moment after Caspar and Nicodemus disappeared, a 
figure, wrapped in a large mantle, parted the curtain 
and entered the library. The man was tall, and evidently 
agitated, as his frame trembled as he walked across the 
fioor. He looked cautiously around the room, as if ex- 
pecting to see some one, and taking from his cloak a 
small parchment, he placed it on the table, started back, 
and then taking a hurried glance around him, turned and 
disappeared. 


THE TRANSFIGURATION OF CHRIST 








- ' - , • iiii i Jail.. . 

■ ■PPfl&..^^ /■ , - . ,., '• i 




♦ ^ 

: - K : 


* * 


ev ; 


v, ' 1 








r. - ' ri 

^ -e'v 




» I 



^ A. ' * ’ * * A w 

elffiaE^w;'- . ti '.V- ^ 

■ ., * ■--* '!’ ■ ■'* ’'■*» ■■ ^ ’" ’\~ V . 1-^ i ^ 

' < . '% ' ■’ " "■* '-’*. V- ' -if' 






^4 r - 





*a ' 



ft 



iW 




CHAPTER XXIX 
Conclusion 

5 month after the crucifixion the house of 
Nicodemus was the scene of joy and glad- 
ness. The resurrection of Jesus, on the third 
day, declared the Nazarene to be the Son of God. 

All doubt was removed. The friends of Jesus were 
satisfied. His enemies were afraid. Jesus of Nazareth, 
the Risen Christ, had revealed Himself to His chosen 
friends. He was now invisible, but at any time ex- 
pected to manifest Himself to the hearts that loved His 
appearing. 

The Jews said the friends of the Nazarene stole His 
body while the Roman guards slept. The priests hired 
the Romans to make this report. Pilate heard of it, 
but cared not. He had taken His leave of Jerusalem. 
Friends and foes of Jesus were active in their respec- 
tive interests. 

The disciples had not expected a literal resurrec- 
tion. They wished not His return in glorified corporiety, 
but His second coming in glory into His Kingdom. 
But to the Man of Mystery, and His inner circle of 
friends, the death of Jesus came not unexpectedly, but 
of internal necessity, and as fulfillment of His often- 
repeated prediction. 

The mysterious parchment found upon the table in 
tliQ library, was letter frora Bar-Abbas, taking his 

( 245 ) 



246 


The Shadow of the King 


leave of Jerusalem, and among other things, notifying 
Nicodemus of the purpose of the Jewish authorities to 
confiscate the property of the ruler of the Jews, and 
other minor mention, as to the influence of the life of 
the Nazarene over his own for good, and his best 
wishes for the Man of Mystery, the follower of the 
Nazarene, and a pathetic reference to Mondane, and his 
wishes for her future happiness, in the far-ojff country 
of the Magi. 

The masters in Israel knew not that Moses designed 
to awaken that deepest and inmost sense of need for 
which the Lord raised up would bring grace and salva- 
tion. Cleaving to the idea of the King, but not dis- 
cerning the Saviour and Redeemer, they understood the 
prophets only so far as to hold fast this truth, that 
there was One who should come. And yet this was 
enough at the beginning of His coming itself. When 
He had now died and risen again, He could interpret 
in the light of fulfillment what had been predicted con- 
cerning Him. 

The Jewish understanding must be opened, before 
they could understand their own Scriptures. The proper 
opening must be in the hearts and minds of men, 
that they may be able to read the book no longer 
sealed. 

The Risen Christ opened the understanding of His 
earnest disciples. The opening did not take place ex- 
ternally in the Scripture, but inwardly in their hearts, 


Conclusion 


247 


as on the way to Emmaus, He opened the understand- 
ing of two earnest, yet disconsolate followers, the day 
of the resurrection. 

It was partly the result of the light shed upon the 
word, and its now intelligible accordance with what 
had taken place ; partly of a preparatory, pre-Pentecostal 
influence of the Spirit which proceeded from the Risen 
Lord. 

The Risen Lord gave the reason and the explana- 
tion of the dark history ; He gave proof for its necessity 
from the Scripture ; He united the death and the resur- 
rection together in His exposition. The one central 
point was the understanding of the humiliation and ex- 
altation, the sufferings and the glory of Christ, in their 
unity, their foundation, and design. 

Forty days after the resurrection, the Risen Jesus 
ascended into heaven. The ascension is the goal and 
the reward of His personal human life, as being a glor- 
ification and exaltation; and is the condition of His still 
continuing divine-human influence and government. 

The visible ascension, as the last historical circum- 
stance that the eyes of men witnessed in connection with 
Him, was the most befitting, and naturally to be ex- 
pected attestation of His heavenly origin; the miraculous 
ascension was the proof of the miraculous descension, 
as the Man of Mystery observed. 

It was the custom of Jesus to select mountains for 
every pre-eminently sacred transaction; as it was upon 


248 


The Shadow of the King 


a mountain that He contemplated the glory of earth, and 
yet devoted Himself wholly to heaven; as His transfigu- 
ration took place upon a mountain, should not the Mount 
of Olives, in the immediate neighborhood, in the very 
region of Bethany, be the selected place of the as- 
cension? 

The ascension should take place where the humilia- 
tion of the Passion had already taken place, and yet not 
upon Golgotha — the place of external scorn and re- 
deeming death must retain its own peculiar sanctity. 
But Gethsemane, as the Man of Mystery’^ afterwards ex- 
plained, was the appropriate place. At its feet He had 
wrestled in the bitterness of death ; at its head He now 
stands as the victorious Prince of Peace. In the self- 
same place where His deepest abasement had taken 
place before His disciples, should His glorious exalta- 
tion be attained in their presence. 

Early in the morning of the day of the ascension of 
Jesus, the marriage of Caspar, the Man of Mystery,'^ 
and Mondane, daughter of Nicodemus, was consummated, 
according to the Jewish custom, with modification as 
agreed upon by the bride and groom. Intimate friends 
and members of the family only were present. 

In the background, some of the guests said they saw 
the form of the Risen Christ in the attitude of giving a 
benediction. The form appeared as if light collected 
and shone brilliantly, as if through the risen human form 
of the Nazarene. 


Conclusion 


249 


It was a time of joy and festivity, and the Man of Mys- 
tery took advantage of the occasion to explain the signifi- 
cance of a metaphor once used by Jesus to His disciples : — 
Christ is the Bridegroom,’^ he said; ^Hhe church is 
the bride; the ordained teachers in the church are the 
children of the bridechamber, who are instrumental in 
bringing together bride and groom; the whole period of 
time, between Christ’s first public ministry and His 
second coming, is the wedding feast, during which the 
children of the bridechamber are bringing their Lord 
to the bride; the marriage supper of the Lamb, in the 
heavenly kingdom is the final consummation of the wed- 
ding ceremony.” 

It was near noon of the day of ascension of Jesus 
of Nazareth, and He led them — the Apostles of the 
Risen Christ — and those disciples and friends who were 
present at the marriage of the daughter of Nicodemus and 
the ® Man of Mystery.” H«e led them forth to the well- 
remembered Bethany. And being assembled together 
with them, commanded them that they should not depart 
from Jerusalem, but wait for the promise of the Father, 
which ye have heard of me; for John truly baptized with 
water; but ye shall be baptized with the Holy Ghost not 
many days hence.” 

Lord wilt Thou at this time restore again the king- 
dom to Israel ? ” 

^^It is not for you to know the time and seasons, 
which the Father hath put in His own power. But j^e 


250 


The Shadow of the King 


shall receive power, after that the Holy Ghost is come 
upon you; and ye shall be witnesses unto Me, both in 
Jerusalem, and unto the uttermost parts of the earth. 

And when He had spoken, while they beheld. He was 
taken up; and a cloud received Him out of sight. 

With upturned faces the witnesses of the ascension 
were still gazing toward heaven, when two men stood 
by them in white apparel. 

^We men of Galilee, why stand ye gazing up into 
heaven? This same Jesus, which is taken up from you 
into heaven, shall so come in like manner as ye have seen 
Him go into heaven. Then the two men disappeared. 

^^They were the two men I saw at the sepulchre! 
exclaimed Mary Magdalena. 

Then they all left the Mount of Olives and went 
toward Jerusalem. 

Why are we to remain in Jerusalem? asked Mon- 

dane. 

For power from on high,^^ answered Caspar. 

Will not the power from on high bring also the 
kingdom and glory of God ? 

Not in the sense of a restoration of the kingdom 
to Israel, replied Caspar. The departure of Jesus de- 
clares, as an actual fact, that a great gulf must intervene 
between the outpouring of His spirit and the manifes- 
tation of His Kingdom. 

When the people of the earth — like the cities of 
Israel — have been gone through — then will He make 


Conclusion 


251 


manifest His Kingdom, and beginning in Jerusalem again, 
prepare the end.^^ 

After this added explanation of the Man of Mystery, 
there was silence. 

The day of Pentecost was fully come, and the Apostles 
and disciples, men and women, were all present and 
with one accord, in an upper room of the temple. 
Many expositions of Scripture had been given by the 
Apostles, and against the advice of the Man of Mystery, 
Matthias was chosen by lot to fill the place in the 
Apostolic Circle, made vacant by the death of Judas. 

^^He did not tell us to create an Apostle in the 
place of Judas, said Caspar. He told us to wait un- 
til endued with power from on high.^^ 

Matthias was chosen and numbered with the Apostles. 
The warning of the Man of Mystery was not heeded 
by the Eleven. 

Suddenly there came a sound as of a rushing, mighty 
wind, and it filled all the house where they were sitting. 
And there appeared unto them cloven tongues, part- 
ing asunder like fire, and it sat upon each of them ; 
and they were all filled with the Holy Ghost, and be- 
gan to speak with other tongues, as the Spirit gave 
them utterance. 

There were dwelling at Jerusalem, Jews, devout 
men, out of every nation under heaven. Multitudes of 
people came rushing to the temple. Every man heard 


252 


The Shadow of the King 


them speak in his own language. The multitude was 
dumbfounded and amazed. 

^^Are not all these Galileans? cried out the people. 

Simon Peter arose and preached to the people. He 
charged the Jews with the death of the Nazarene, and 
said that God had raised Him from the dead. 

^^This Jesus, exclaimed the Apostle in a bold tone, 
^^hath God raised from the dead, whereof we all are 
witnesses. Therefore, being at the right hand of God 
exalted, and having received of the Father the promise 
of the Holy Ghost, He has shed forth this, which ye 
see and hear. Therefore, let all the house of Israel 
know assuredly, that God hath made that same Jesus 
whom ye have crucified, both Lord and Christ. 

Men and brethren, what shall we do?^^ cried out 
the multitude. 

Repent and be baptized, every one of you, in the 
name of Jesus Christ, for the remission of sins, and ye 
shall receive the gift of the Holy Ghost. 

Three thousand responded to this sermon of Peter, 
and were added to the Believers. 

Ten days “after Pentecost, the ® Man of Mystery, his 
wife Mondane, with their servants, bade adieu to Jeru- 
salem and their friends and started on their journey to 
the land of the Magi. 

The friends that watched them as they traveled, re- 
joiced in the belief that they saw forms of light collect 
find gather^ and move as if guiding them on their way. 


Conclusion 


253 


The Man of Mystery who had been in the shadow of 
the King, from His advent in the world, following Him, 
with a mission that was now ended, carried with him 
a report to the Magi, and still in the bright light of the 
shadow of the Risen King, he journeyed homeward with 
his bride, beginning a new and a higher mission with 
one who was to be a help meet for him. 

The vow of Mondane was over, but with a new vow 
of plighted love, she left Jerusalem, her home, and all for 
the one she loved. 

Both were now in the shadow of the King. 


I 


4 



■v 


j 

■A’ 



•?; -*'i 

[| < i* 




•I ‘ 


( 1 


1 




. f 


• > 


.f 


i 

« 


r)»' 

( 



rp’P' 

■+ -^1 



I 


ir. 


' 1 ? 





« 


■'I 

cja 









I 






I < 




r 




•t » 


4 * 


r 






|i 


f 


# 




* 



•I 




«• ' 


* 



« 



« 


i 

r 

• • • < 

• I 



J ’ 






• rv> 



1 


^ » 





1 


/ 




j 


ic. 



* 




< 

T ''■» ' 

• * 

- V 



I 






SEP 30 1901 


Deacidified using the Bookkeeper p 
Neutralizing Agent; Magnesium Oxi 
Treatment Date: 



PRESERVATION TECHNOLOGI 
111 Thomson Park Drive 
Cranberry Twp., PA 16066 

M10\ T7Q*01 1 1 




